Dun Jia Yan Yi (遁甲演義)

昔黃帝始創奇門，四千三百二十局法，乃歲按八卦分八節，節有三氣，歲大率二十四氣也。氣有天地人三候，歲大率七十二候也。候有五日，歲大率三百六十日也。日有十二時，歲大率四千三百二十時也。一時一局，故奇門四千三百二十局也。風后制奇門為一千八十局者，以冬至陽生，起坎艮震巽四卦，統氣一十二，候計三十六，分局五百四十，為陽遁；以夏至陰生，起離坤兌乾四卦，統氣一十二，候計三十六，分局五百四十，為陰遁。合陰陽二遁為一千八十定局也。此蓋撮四候而共看六十時定局，四個一千八十定局，則依舊為四千三百二十局矣。

It is said that the art of "Dun Jia" was first created by the Yellow Emperor, consisting of 4,320 layouts. Its calculation method is as follows: a year is divided into eight sections according to the Eight Trigrams, namely the Beginning of Spring, Vernal Equinox, Beginning of Summer, Summer Solstice, Beginning of Autumn, Autumnal Equinox, Beginning of Winter, and Winter Solstice. Each section governs three solar terms, resulting in a total of twenty-four solar terms in a year. Each solar term is further divided into three "hou" (periods), making a total of seventy-two hou in a year. Each hou lasts five days, totaling 360 days in a year. Each day has twelve hours, resulting in 4,320 hours in a year. One hour corresponds to one layout, so the original Dun Jia had 4,320 layouts. The Yellow Emperor's minister Feng Hou simplified it to 1,800 layouts. Starting from the Beginning of Winter, when the first yang energy emerges, the four trigrams Kan, Gen, Zhen, and Xun are used to calculate twelve solar terms and thirty-six hou, dividing them into 540 layouts, known as "Yang Dun." Similarly, starting from the Beginning of Summer, when the first yin energy emerges, the four trigrams Li, Kun, Dui, and Qian are used to calculate twelve solar terms and thirty-six hou, dividing them into 540 layouts, known as "Yin Dun." Combined, the Yang and Yin Dun make up exactly 1,800 fixed layouts. In reality, this method combines four hou, or sixty hours, into one fixed layout. When expanded fourfold, the 1,800 layouts revert back to the original 4,320 layouts.

周太公諳兵法，善布奇門，以八卦分八節，節分三氣，氣分三候，歲計七十二候，立七十二活局，每局六十時，七十二局計四千三百二十時也。漢張子房刪捷，冬至十二氣，分三十六候，撮四候為陽遁九局。夏至十二氣，分三十六候，撮四候為陰遁九局。此活圖更捷也。夫一十八局七十二局，皆不越一千八十局矣。作硬局，則皆一千八十局；作活局，則有七十二局、一十八局。然一十八局雖簡，以奇門星儀符使之，行悉定佈於局中，其為課四千三百二十，舉目在前，其所未為者，只加臨一事耳。如欲加臨，但依局所定，正轉兩盤，其課遂成。是風后之法，乃萬世不易也。

In the early Zhou dynasty, the military strategist Lü Wan, known as Tai Gong, was skilled in military tactics and adept at arranging the Qi Men (Mysterious Gate) system. He divided the eight trigrams into eight sections, each section into three phases, and each phase into three periods, resulting in seventy-two periods throughout the year. He established seventy-two "living positions," each managing sixty hours, totaling four thousand three hundred twenty hours. Later, during the Han dynasty, Zhang Liang simplified and revised this system: the twelve solar terms after the winter solstice were divided into thirty-six periods, with every four periods combined into one, forming nine Yang Dun (Yang遁) positions; similarly, the twelve solar terms after the summer solstice were also divided into thirty-six periods, with every four periods combined, forming nine Yin Dun (Yin遁) positions. This living calculation method was more efficient. It is evident that both eighteen and seventy-two positions did not exceed the range of one thousand eight hundred positions. Arranged as fixed "hard positions," there are one thousand eight hundred positions; arranged as rotating "living positions," there are only seventy-two or eighteen positions. Although the eighteen-position system is more simplified, the movement of the nine stars, six instruments, chief symbol, and duty gate are all fixed within the position. All four thousand three hundred twenty lessons can be seen at a glance, and the only remaining procedure is "adding on" (加临). This refers to placing the Heaven Plate and Earth Plate in their predetermined positions according to the current position, and a lesson can be arranged immediately. Therefore, the method established by Feng Hou (the legendary sage) is a fundamental and unchanging system for all time.

上元一宮起甲子，中元四宮起甲子，下元七宮起甲子。俱逆飛六儀，順布三奇。隨三元內，各年支干，審在某甲旬內，則以其甲頭為直符．符上之門為直使，將甲頭直符之星，逐年干轉，直使隨年支逆飛，審其方向，得奇門到者吉。

To determine the year's Gate of the Eight Trigrams (Qimen) for the year, the first period starts from the first palace with Jiazi, the second period from the fourth palace with Jiazi, and the third period from the seventh palace with Jiazi. All three periods follow the same rule: the Six Instruments (Liu Yi) fly in reverse order through the palaces, while the Three Marvels (San Qi) are arranged in forward order. After the layout is complete, check where the year's heavenly stem and earthly branch fall within the ten years of the Jia cycle. The heavenly stem at the beginning of that decade becomes the Chief Symbol (Zhi Fu), and the gate in the palace where the Chief Symbol is located becomes the Duty Gate (Zhi Shi). Then, the star associated with the Chief Symbol moves annually according to the heavenly stem of the year, while the Duty Gate moves in reverse according to the earthly branch of the year. Finally, examine the direction of the matter to be done. Any direction where the Three Marvels and favorable gates arrive is considered a favorable direction.

自嘉靖四十三年甲子起，杜門十年，一移萬曆甲午年移休。三元年遁，上元六十年，以陰遁一局加之。中元六十年，以陰遁四局加之。下元六十年，以陰遁七局加之。

The author cites an example from the current dynasty to illustrate that starting from the Jiazi year of the 43rd year of the Jiajing era, the Du Men governed for ten consecutive years until the Jiawu year of the Wanli era when it was replaced by the Xiu Men. This shows that the movement of the eight gates is extremely slow over the years. The arrangement of the year's Yin Dun (阴遁) for the three periods is as follows: during the Shang Yuan period, the first Yin Dun chart is used for the entire sixty years; during the Zhong Yuan period, the fourth Yin Dun chart is used for the entire sixty years; and during the Xia Yuan period, the seventh Yin Dun chart is used for the entire sixty years. In other words, a full cycle of one hundred and eighty years consists of three periods, each sixty years long, with the basic chart changing every sixty years. Scholars only need to remember which chart is used in their particular period, and then apply the method of flying the strange and arranging the gates as described earlier.

三元分局，甲己遇四孟，為上元，在一宮起甲子。甲己遇四仲，為中元，在七宮起甲子。甲己遇四季，為下元，在四宮起甲子。俱逆布六儀，順布三奇。每一元管五年。凡推月奇門，先審其年在何一元內，依前布門飛奇，次就其年遁月建，繫某甲頭直符，逐地下月干，轉符上之門，為直使，隨月支飛泊，看方向，得奇門，到大利。

The method of dividing the three periods in the lunar calendar for the Three Marvels in the Gate of Heaven: whenever the year is Jia or Ji, if it meets the first months of the four zodiac animals (Yin, Shen, Si, Hai), it belongs to the upper period, and the sequence starts from the first palace with Jiazi. If it meets the middle months of the four zodiac animals (Zi, Wu, Mao, You), it belongs to the middle period, and the sequence starts from the seventh palace with Jiazi. If it meets the last months of the four zodiac animals (Chen, Xu, Chou, Wei), it belongs to the lower period, and the sequence starts from the fourth palace with Jiazi. The three periods follow the same pattern of arranging the six instruments in reverse order and the three marvels in forward order, each period covering five years. The steps for calculating the Gate of Heaven in the lunar calendar are as follows: first determine which period the year belongs to, then arrange the eight gates according to the method mentioned above and fly the three marvels properly. Next, use the Five Tiger遁 method to determine the monthly builder from the heavenly stem of the year, and check which decade the monthly builder falls into. The heavenly stem at the beginning of that decade is the chief symbol. Then, follow the movement of the monthly stem on the earth plate, and the gate in the palace where the chief symbol is located becomes the duty gate. The duty gate moves with the monthly branch. Finally, observe the direction to find where the three marvels and favorable gates are aligned, which is highly beneficial.

自嘉靖四十二年十一月甲子起休門，在坎三個月一移，至萬曆四十一年十一月甲子，起休門在坎。三元月遁，以五虎遁月建對之，六十年遁，乙丙丁奇，並同八門方位。

Taking an example: Starting from the Jiazi day of the 11th month in the 42nd year of Jiajing, the Xiu Men was in the Kan palace. It changed every three months, and by the Jiazi day of the 11th month in the 41st year of Wanli, the Xiu Men returned to the Kan palace. For the three marvels of the three yuan, the monthly movement is calculated using the Five Tiger method to determine the month builder; it cycles every sixty years. The arrangement of the three marvels, Yi, Bing, and Ding, corresponds to the eight palaces in the same way.

分陰陽二遁，按節推排，三日一局。順行六甲，周而復始。休開生景吉，得生旺，合三奇加臨更利。起訣：甲戊壬子居坎，丁辛乙卯坤裁。庚甲戊馬震宮遊，丁癸辛雞巽在。庚丙鼠歸乾六，己癸卯走西街。丙壬赤馬艮安排，乙巳雞飛離界。其法自坎宮起甲子，每三日一換順，飛八方，不入中五，看其日到何宮，便起休門一順輪去，三吉門到方便出入行事吉。

The Qi Men divination system divides into Yin Dun and Yang Dun. It is calculated according to the solar terms, changing every three days, following the order of the Six Jia, cycling continuously. The Xiu Men, Open Door, Life Gate, and Jing Gate are considered auspicious. If these gates are further supported by prosperous and strong energy and combined with the Three Marvels, the result is even more favorable. The formula for starting the layout is: Jia, Wu, and Ren start at the Kan Palace, Ding, Xin, and Yi start at the Kun Palace, Geng, Jia, and Wu move through the Zhen Palace, Ding, Gui, and Xin start at the Xun Palace, Geng and Bing return to the Qian Palace, Ji and Gui start at the Xi Street, Bing and Ren move to the Gen Palace, and Yi and Si start at the Li Palace. The method involves starting from the Kan Palace on the Jiazi day, changing palace every three days, moving clockwise through the eight directions without entering the central palace. Determine which palace the required day falls into, and start from that palace with the Xiu Men, then proceed in order through the eight gates. Any direction reached by the Xiu, Life, or Open gates is considered auspicious for travel and business.

如甲子、乙丑、丙寅，在坎；丁卯戊辰、己巳，在坤；之類，餘仿此推。甲子、乙丑、丙寅，體門在坎；丁卯、戊辰、己巳，在坤；庚午、辛未、壬申，在震；癸酉、甲戌、乙亥，在巽；丙子，丁丑、戊寅，在乾；己卯、庚辰、辛巳，在兌；壬午、癸未、甲申，在艮，乙酉、丙戌、丁亥，在離。戊子、己丑、庚寅，在坎；辛卯、壬辰、葵巳，在坤；甲午、乙未、丙申，在震；丁酉、戊戌、己亥，在巽；庚子、辛丑、壬寅，在乾；癸卯、甲辰、乙巳，在兌；丙午、丁未、戊申，在艮；己酉、庚戌、辛亥，在離。壬子、癸丑、甲寅，在坎；乙卯，丙辰、丁巳，在坤；戊午、己未、庚申，在震；辛酉、壬戌、癸亥，在巽；甲子、乙丑、丙寅，又復自坎宮起，每三日一移。年吉不如月吉，月吉不如日吉，日吉不如時吉。與日吉相合者更吉。

For example, the days Jiazi, Yichou, and Bingyin are in the Kan palace, while Dingmao, Wuchen, and Jisi are in the Kun palace. The rest follow the same pattern. Below is the complete arrangement for one full cycle. Readers can refer to the sixty Jiazi days to find the corresponding palace, then start from the door of rest (Xiu Men) and count the eight gates in order. The full cycle is as follows: Jiazi, Yichou, Bingyin, with Xiu Men in Kan; Dingmao, Wuchen, Jisi in Kun; Gengwu, Xinwei, Renshen in Zhen; Guiyou, Jiaxu, Yihai in Xun; Bingzi, Dingchou, Wuyin in Qian; Jimao, Gengchen, Xinsi in Dui; Renwu, Guiwei, Jiashen in Gen; Yiyou, Bingshen, Dingyou in Li. Wuzi, Jichou, Gengyin in Kan; Xinsi, Renchen, Guisi in Kun; Jiawu, Yiwei, Bingshen in Zhen; Dingyou, Wuxu, Jihai in Xun; Gengzi, Xinchou, Renyin in Qian; Guimao, Wuxu, Bingshen in Dui; Jiawu, Yiwei, Bingshen in Gen; Dingyou, Wuxu, Jihai in Li. Renshen, Guiwei, Jiaxu in Kan; Yimao, Bingchen, Dingsi in Kun; Wuyin, Jimao, Gengchen in Zhen; Xinmao, Renchen, Guisi in Xun; until the next Jiazi, Yichou, Bingyin, which starts again from the Kan palace, moving every three days. The sixty days complete two and a half cycles, continuing endlessly. The order of importance for selecting auspicious times is: year auspiciousness is less important than month auspiciousness, month auspiciousness is less important than day auspiciousness, and day auspiciousness is less important than hour auspiciousness. If the chosen time also matches the chosen day, then it is auspicious on top of auspicious.

假如陽遁一局，甲子在坎，天蓬為直符，休門為直使，管十時，至癸酉止。甲戌在坤，天芮為直符，死門為直使，管十時，至癸未止。甲申在震，天沖為直符，傷門為直使，管十時，至癸巳止。甲午在巽，天輔為直符，杜門為直使，管十時，至癸卯止。甲辰在五，天禽為直符，死門為直使，管十時，至癸丑止。甲寅在乾，天心為直符，開門為直使，管十時，至癸亥止。此陽一局，五日六十時足，餘類此推。乙奇離，丙奇艮，丁奇兌，乃陽遁儀順而奇逆也。甲辰五，乃寄在坤二宮，

The method of arranging the Shijia Qimen involves taking the Yang Dun (Yang遁) as an example. In the Jiazi (甲子) cycle, the Heaven Gate (坎一宫) is occupied, with Tianpeng Star as the Chief Symbol and Xiu Men as the Duty Gate, covering ten hours until Guiyou. In the Jiaxu (甲戌) cycle, the Earth Gate (坤二宫) is occupied, with Tianrui Star as the Chief Symbol and Si Men as the Duty Gate, covering ten hours until Guiwei. In the Jiashen (甲申) cycle, the Thunder Gate (震三宫) is occupied, with Tianchong Star as the Chief Symbol and Shang Men as the Duty Gate, covering ten hours until Guisi. In the Jiawu (甲午) cycle, the Wind Gate (巽四宫) is occupied, with Tianfu Star as the Chief Symbol and Du Men as the Duty Gate, covering ten hours until Guimao. In the Jiachen (甲辰) cycle, the Central Gate (中五宫) is occupied, with Tianqin Star as the Chief Symbol and Si Men as the Duty Gate, covering ten hours until Guichou. In the Jiayin (甲寅) cycle, the Heaven Gate (乾六宫) is occupied, with Tianxin Star as the Chief Symbol and Kai Men as the Duty Gate, covering ten hours until Guihai. This is the complete arrangement of Yang Dun, covering five days and sixty hours. The remaining cycles follow the same pattern. In this arrangement, the Yi Qi is in the Fire Gate (离宫), the Bing Qi is in the Mountain Gate (艮宫), and the Ding Qi is in the Lake Gate (兑宫), showing that in Yang Dun, the Six Instruments move in a forward direction while the Three Marvels move in a backward direction. The Central Gate (中五宫) where Jiachen is located has no gate or position, so it is assigned to the Earth Gate (坤二宫).

若陰遁九局，甲子在離，天英為直符，景門為直使，管十時一換。甲戌在艮，天任為直符，生門為直使，管十時。甲申在兌，天柱為直符，驚門為直使，管十時。甲午在乾，天心為直符，開門為直使，管十時。甲辰在五，天禽為直符，死門為直使，管十時。甲寅在巽，天輔為直符，杜門為直使，管十時。此陰九局，五日六十時足，餘類此推。丁奇震，丙奇坤，乙奇坎，乃陰遁奇順而儀逆也。

If it is a Yin Dun (Yin遁) of nine arrays: In the Jiazi (甲子) ten-day period, the heavenly stem falls in the Li (离) ninth palace, the Tianying (天英) star is the chief symbol, and the Jing Gate (景门) is the duty gate, governing ten hours before changing. In the Jiaxu (甲戌) ten-day period, the heavenly stem falls in the Gen (艮) eighth palace, the Tianren (天任) star is the chief symbol, and the Shengmen (生门) is the duty gate, governing ten hours. In the Jiashen (甲申) ten-day period, the heavenly stem falls in the Dui (兑) seventh palace, the Tianzhu (天柱) star is the chief symbol, and the Jingmen (惊门) is the duty gate, governing ten hours. In the Jiawu (甲午) ten-day period, the heavenly stem falls in the Qian (乾) sixth palace, the Tianxin (天心) star is the chief symbol, and the Kemen (开门) is the duty gate, governing ten hours. In the Jiachen (甲辰) ten-day period, the heavenly stem falls in the central fifth palace, the Tianqin (天禽) star is the chief symbol, and the Simen (死门) is the duty gate, governing ten hours. In the Jiayin (甲寅) ten-day period, the heavenly stem falls in the Xun (巽) fourth palace, the Tianfu (天辅) star is the chief symbol, and the Dumen (杜门) is the duty gate, governing ten hours. This is the Yin Dun of nine arrays. Five days make sixty hours, filling up the arrangement. The other arrays follow the same pattern. In this array, the Ding Qi (丁奇) is in the Zhen (震) palace, the Bing Qi (丙奇) is in the Kun (坤) palace, and the Yi Qi (乙奇) is in the Kan (坎) palace. It can be seen that in Yin Dun, the Three Marvels (三奇) move in a clockwise direction while the Six Instruments (六仪) move in a counterclockwise direction.

軒轅黃帝戰蚩尤。涿鹿經年戰未休。偶夢天神授符訣。登壇致祭謹虔修。神龍負圖出洛水。綵鳳銜書碧雲裡。因命風后演成文。遁甲奇門從此始。一千八十當時制。太公測為七十二。逮於漢代張子房。一十八局為精藝。先須掌中排九宮。樅橫十五在其中。次將八卦論八節。一氣統三為正宗。陰陽二遁分順逆。一氣三元人莫測。五日都來換一元。接氣超神為準的。

The Yellow Emperor, Huangdi, fought against Chiyou at Zhuolu and battled for a whole year without being able to determine a winner. Huangdi once had a dream in which a heavenly deity bestowed him with a secret formula. Upon waking, he built an altar to worship heaven and sincerely practiced the ritual. Then a divine dragon carried the Yellow River Chart emerging from the Luo River, and a colorful phoenix brought down the heavenly scripture amidst the blue clouds. Huangdi ordered Fenghou to interpret and compile it into written form, thus beginning the study of the art of Qimen Dunjia. Originally, there were one thousand eight hundred and eighty layouts. Lü Shang, the Great Master Tai Gong, reduced it to seventy-two layouts. By the Han dynasty, Zhang Liang further condensed it to eighteen layouts, which is the most essential technique. To study Qimen, one must first arrange the nine palaces on the palm, ensuring that the numbers in the vertical, horizontal, and diagonal directions all add up to fifteen. Then the Eight Trigrams should be assigned to the eight sections, with each section governing three solar terms. This is the authentic method. Yang Dun and Yin Dun are divided into forward and reverse sequences. Each solar term is further divided into upper, middle, and lower trigrams, and the proportions within are difficult for outsiders to comprehend. Every five days constitute one trigram, and the standard for changing trigrams is entirely based on the phrase "Chao Shen Jie Qi."

認取九宮分九星。八門又逐九星行。九星逢甲為值符。八門值使自分明。符上之門為值使。十時一位堪憑據。值符常遺加時干。值使順逆遁宮去。六甲元號六儀名。三奇即是乙丙丁。陽遁順儀奇逆布。陰遁逆儀奇順行。

Next, one must recognize that each of the nine palaces is associated with a star, and the eight gates move in unison with these nine stars. Among the nine stars, the one that corresponds to the beginning of the sixty-jia cycle is called the "Chief Symbol"; the gate that corresponds to it is called the "Duty Gate." This distinction is clear. The gate at the palace where the Chief Symbol is located is the Duty Gate. Each Duty Gate governs ten hours, and this can be used for calculation. When setting up the layout, the Chief Symbol is moved to the palace corresponding to the heavenly stem of the hour. The Duty Gate moves within the nine palaces according to the rule of moving clockwise for yang and counterclockwise for yin. Originally, the six jia stems had six other names, namely Wu, Ji, Geng, Xin, Ren, and Gui, known as the "Six Instruments." The stems Yi, Bing, and Ding are called the "Three Marvels." When arranging the layout for yang遁, the Six Instruments move in order and the Three Marvels are arranged in reverse; when arranging for yin遁, the Six Instruments move in reverse and the Three Marvels are arranged in order.

吉門偶爾合三奇。直此須云百事宜。更合從旁加檢點。餘宮不可有微疵。三奇得使誠堪使。六甲遇之非小補。乙逢犬馬丙鼠猴。六丁玉女騎龍虎。又有三奇游六儀。號為玉女守門扉。若作陰私和合事。請君但向此中推。

When a favorable gate coincidentally combines with the Three Marvels, such an hour can be said to be suitable for all affairs. However, one must still be cautious and careful, and no other palace should have any flaws. The Three Marvels must be properly positioned and truly useful; encountering them with the Six Starting Points is not a minor benefit. The term "properly positioned" refers to the Yi Marvel being placed on Jia Xu and Jia Wu, the Bing Marvel on Jia Zi and Jia Shen, and the Ding Marvel on Jia Chen and Jia Yin. There is a mnemonic that says "Yi meets the dog and horse, Bing meets the rat and monkey, and the Six Ding is the Jade Female riding a dragon and tiger." There is also a pattern called "Jade Female Guarding the Gate," which occurs when the Three Marvels move over the Six Instruments. For matters concerning private affairs or reconciliation, one should simply follow this pattern for calculation.

天三門兮地四戶。問君此法如何處。天沖小吉與從魁。此是天門私出路。地戶除危定與開。舉事皆從此中去。六合太陰太常君。三辰元是地私門。更得奇門相照耀。出門百事總欣欣。天沖天馬最為貴。猝然有難宜逃避。但能乘取天馬行。劍戟如山不足畏。

Heaven has three gates, and the earth has four doors. To ask where this method should begin, place the Month General on the earthly branch of the used hour and count forward in sequence until reaching the three deities: Tian Chong, Xiao Ji, and Cong Kuai. The place where they fall is the private gate of Heaven. For the earth's doors, take the twelve divinatory deities of Jian Chu and select the positions of Chu, Wei, Ding, and Kai. All affairs should proceed from these four directions. The three deities: Liu He, Tai Yin, and Tai Chang, are naturally the private doors on earth. If further enhanced by the three good gates, going out and doing things will certainly be satisfactory. The direction of Tian Chong and Tian Ma is the most precious. If suddenly encountering danger, one should escape from this direction. As long as one travels by the direction of Tian Ma, even if mountains of swords and guns appear, they will not be feared.

就中伏吟為最凶。天蓬加著地天蓬。天蓬若到天英上。須知即是返吟宮。八門返復皆如此。生在生兮死在死。就是凶宿得奇門。萬事皆凶不堪使。六儀擊刑何太凶。甲子值符愁向東。戌刑未上申刑虎。寅巳辰辰午刑午。

Among all the patterns, the "Hidden Chant" is the most dangerous. This occurs when the Heaven Plate's Tianpeng overlaps with the Earth Plate's Tianpeng, and the nine stars remain in their original positions. If Tianpeng moves to be over Tianying, it is called the "Return Chant" pattern. The movement of the eight gates follows the same principle: during a Hidden Chant, the Life Gate remains in the Life Gate position, and the Death Door remains in the Death Door position. Even if a凶 star is paired with a favorable Qimen, doing anything in such a situation is still dangerous and should not be used. Why is "Six Instruments Converging on the Criminal" so dangerous? The Jiazi value symbol is most忌 to be placed in the eastern Zhen gate. The others are: Jiaxu's Xu is criminal in Wei, Jiashen's Shen is criminal in Yin, Jiayin's Yin is criminal in Si, Jiachen's Chen is criminal in Chen, Jiawu's Wu is criminal in Wu, which is self-criminal.

三奇入墓好細推。甲日那堪相見未。丙奇屬火火墓戌。此時諸事不宜為。更兼六乙來臨二。月奇臨六亦同論。又有時干入墓宮。課中時下忌相逢。戊戌壬辰與丙戌。癸未丁丑亦同凶。

The concept of "Three Marvels entering the tomb" requires careful calculation: On a Jia day, it is most unfavorable to encounter the Wei palace; the Bing day, being the month marvel and belonging to fire, has its fire tomb in Xu, so when Bing marvel falls in the sixth palace of Qian (Xu position), it is not advisable to engage in any affairs. Additionally, when the sixth Yi falls in the second palace of Kun and the sixth Bing falls in the sixth palace of Qian, the same principle applies. There is also the pattern of "hour stem entering the tomb," which is most to be avoided during lesson arrangement when the hour stem meets the tomb: the hours of Wuxu, Renchen, and Bingxu, as well as the hours of Guiwei and Dingchou, are all equally凶.

五不遇時龍不精。號為日月損光明。時干來剋日干上。甲日須知時忌庚。奇與門兮共太陰。三般難得共加臨。若還得二亦為吉。舉措行藏必遂心。更得值符值使利。兵家用事最為貴。常從此地擊其沖。百戰百勝君須記。天乙之神所在宮。大將宜居擊對沖。假令值符居離九。天英坐取擊天蓬。

The "Five Unfavorable Hours" cause the odd numbers to lose their spirit, and are said to make the sun and moon lose their brightness. It refers to the hour stem overcoming the day stem, for example, on a Jia day, one should avoid the Gengwu hour. The Three Marvels, favorable gates, and Taiyin are the three hardest to appear together; even if only two of them are present, it is still considered auspicious, and actions will surely go smoothly. If the Chief Symbol and Duty Gate are also favorable, military commanders value this time most: they often take this direction as their back and attack the opposite direction, achieving victory in every battle, so it must be remembered. The palace where Tianyi resides, the general should take position there and attack the opposite direction. For example, if the Chief Symbol is in the ninth Li palace, the general should sit under the Tianying star and attack the opposite Tianpeng in the Kan palace.

甲乙丙丁戊陽時。神居天上報君知。坐擊須憑天上奇。陰時地下亦如此。若見三奇在五陽。偏宜為客是高強。忽然逢著五陰位。又宜為主好裁詳。值符前三六合位。太陰之神在前二。後一宮中為九天。後二之神為九地。九天之上好揚兵。九地潛藏可立營。伏兵但向太陰位。若逢六合利逃形。

The five yang hours, Jia, Yi, Bing, Ding, and Wu, have the strange symbols indicating auspicious or inauspicious signs displayed on the Heaven Plate, and the direction of attack should be determined by the Three Marvels on the Heaven Plate. The five yin hours, Ji, Geng, Xin, Ren, and Gui, instead refer to the Earth Plate, following the same principle. If the Three Marvels appear in the five yang hours, it is most suitable for the guest side to take the initiative and attack with strong momentum; if suddenly encountering the five yin positions, the host side should hold their ground and carefully consider. The arrangement of the eight spirits is as follows: the Chief Symbol counts forward three palaces to reach Liu He, forward two palaces to reach Tai Yin, backward one palace to reach Jiu Tian, and backward two palaces to reach Jiudi. Jiu Tian is suitable for displaying military strength openly, while Jiudi is appropriate for concealing and setting up camp. For ambushes, choose the Tai Yin position; if encountering Liu He direction, it is favorable for hiding and escaping.

天地人分三遁名。天遁日精華蓋臨。地遁月精紫雲詳。人遁當知是太陰。生門六丙合六丁。此為天遁自分明。開門六乙合六己，地遁如斯而已矣。休門六丁共太陰，欲求人遁無過此。要知三遁何所宜，藏形遁跡斯為美。

Heaven, Earth, and Humanity are divided into three kinds of concealment: Heaven's concealment gains the essence of the sun, with the aura of the Auspicious Cover overhead; Earth's concealment gains the essence of the moon, with purple clouds covering it; and Human's concealment depends on the Taiyin. The Life Gate combines with the sixth Bing and has the sixth Ding beneath it, which is Heaven's concealment, clearly distinguished. The Open Door combines with the sixth Yi and has the sixth Ji beneath it, which is Earth's concealment, nothing more than that. The Rest Gate combines with the sixth Ding and has Taiyin beneath it, requiring Human's concealment, there is no more appropriate than this. If one asks where the three kinds of concealment are suitable for use, hiding one's form and hiding one's trail are exactly what they are best at.

庚為太白丙熒惑，庚丙相加誰會得。六庚加丙白入熒，六丙加庚熒入白。白入熒兮賊即來，熒入白兮賊須滅。丙為勃兮庚為格，格則不通勃亂逆。天丙加地庚為勃，天庚加地癸為格。丙加天乙為勃符，天乙加丙為飛勃。庚加日干為伏干，日干加庚飛干格。加一宮兮戰在野，同一宮兮戰於國。庚加直符天乙伏，直符加庚天乙飛。

Geng represents Tai Bai, the golden star, and Bing represents Ying Mo, the red star. The principle of Geng and Bing mutually influencing each other is something few can understand. When the sixth Geng is placed over the sixth Bing, it is called "White enters Ying," and when the sixth Bing is placed over the sixth Geng, it is called "Ying enters White." "White enters Ying" indicates that enemies will soon attack, while "Ying enters White" indicates that enemies will certainly be defeated. Bing is called "Bo," and Geng is called "Ge." "Ge" signifies blocked roads, while "Bo" signifies disorder in the system. When Bing is placed on the Heaven Plate over the Earth Plate Geng, it is called "Bo." When Geng is placed on the Heaven Plate over the Earth Plate Gui, it is called "Ge." When Bing is placed on the Heaven Ethereal Symbol, it is called "Bo Fu," and when the Heaven Ethereal Symbol is placed on Bing, it is called "Fei Bo." When Geng is placed on the Day Stem, it is called "Fu Gan Ge," and when the Day Stem is placed on Geng, it is called "Fei Gan Ge." When they are in separate palaces, it indicates warfare between foreign and domestic forces; when they are in the same palace, it indicates internal warfare. When Geng is placed on the Heaven Ethereal Symbol, it is called "Tian Yi Fu Gong," and when the Heaven Ethereal Symbol is placed on Geng, it is called "Tian Yi Fei Gong."

庚加癸兮為大格，加己為刑最不宜。加壬之時為上格，又兼歲月日時移。更有一般奇格者，六庚謹勿加三奇。此時若也行兵去，匹馬隻輪無反期。

When the Six Geng stems are combined with the Six Gui stems, it is called "Great Pattern" (大格), which is most unfavorable. If the Six Geng stems are combined with the Six Ji stems, it is called "Crime Pattern" (刑格). If the Six Geng stems are combined with the Six Ren stems, it is called "Superior Pattern" (上格). If the Geng stem is added to the year stem, month stem, day stem, or hour stem, it is respectively called "Year Pattern" (岁格), "Month Pattern" (月格), "Day Pattern" (日格), and "Hour Pattern" (时格). There is also a special kind of pattern called "Strange Pattern" (奇格): the Six Geng stems must never be combined with the Three Marvels (三奇). If such an hour is chosen for military action, it will certainly result in total defeat with no soldiers or vehicles returning.

六癸加丁蛇躍蹺，六丁加癸雀入江。六乙加辛龍逃走，六辛加乙虎猖狂。請觀四者是凶神，百事逢之莫措手。丙加甲兮鳥跌穴，甲加丙兮龍回首。只此二者是吉神，為事如意十八九。

Six癸 added to six丁 is called 「Teng She Yao Jiao」, six丁 added to six癸 is called 「Zhu Que Tou Jiang」, six乙 added to six辛 is called 「Qing Long Tao Zhu」, and six辛 added to six乙 is called 「Bai Hu Chang Kuang」. Please take note, these four are all Inauspicious Spirit, and when they appear, nothing can be done. On the other hand, 丙 added to 甲 is called 「Fei Niao Die Xue」, and 甲 added to 丙 is called 「Qing Long Fan Shou」. Only these two are吉神, and when they appear, things will mostly go smoothly.

八門若遇開休生，諸事逢之總稱情。傷宜捕獵終須獲，杜好邀遮及隱形。景上投書並破陣，驚能擒訟有聲名。若問死門何所主，只宜吊死與行刑。蓬任沖輔禽陽星，英芮柱心陰宿名。輔禽心星為上吉，沖任小吉未全亨。大凶逢芮不堪遇，小凶英柱不精明。大凶無氣變為吉，小凶無氣一同之。吉宿更能逢旺相，萬舉萬全必成功。若遇休囚並廢沒，勸君不必進前程。

If the Eight Doors encounter the three auspicious doors—Opening Door, Rest Door, and Life Door—it is favorable for any endeavor and will align with one's wishes. The Shang Door is suitable for hunting, as it ensures success in capturing prey. The Du Door is beneficial for interception, blocking, and concealing one's movements. The Jing Door is appropriate for sending messages and breaking through enemy lines. The Jing Door can also be used to capture criminals and win cases, bringing reputation. If the Death Door is involved, it is only suitable for mourning and carrying out executions. Among the nine stars, Tian Peng, Tian Ren, Tian Chong, Tian Fu, and Tian Qin are yang stars, while Tian Ying, Tian Rui, Tian Zhu, and Tian Xin are yin stars. The three stars Tian Fu, Tian Qin, and Tian Xin are the most auspicious, while Tian Chong and Tian Ren are only slightly auspicious and not yet fully prosperous. The mostvicious star, Tian Rui, is the worst, and the minorvicious stars Tian Ying and Tian Zhu are also not favorable. However, if a majorvicious star has no strength, it can become auspicious, and if a minorvicious star has no strength, it is also the same. If an auspicious star encounters the prosperous and strong energy, all endeavors will surely succeed. But if it encounters the energies of rest, captivity, decline, or disappearance, it is advisable not to proceed recklessly.

要識九星配五行，各隨八卦考義經。坎蓬星水離英火，中宮坤艮土為營。乾兌為金震巽木，旺相休囚看重輕。與我同行即為相，我生之月誠為旺。廢於父母休於財，囚於鬼兮真不妄。假令水宿號天蓬，相在初冬與仲冬。旺於正二休四五，其餘仿此自研窮。

To understand the Five Phases associated with the nine stars, one should examine the meanings according to the Eight Trigrams they reside in. The Tianpeng star in the Kan trigram belongs to Water, the Tianying star in the Li trigram belongs to Fire, the Central Palace along with the Kun and Gen trigrams belongs to Earth. The Qian and Dui trigrams belong to Metal, and the Zhen and Xun trigrams belong to Wood. Then, one should assess their strength according to the concepts of prosperity, strength, weakness, and confinement. The month that shares the same Five Phase as the star is called 'prosperous', the month that generates the star is called 'strong', the month that is generated by the parents' energy is called 'wasted', the month that is controlled by the wealth爻 is called 'rest', and the month that is controlled by the ghost爻 is called 'confined'. This method is indeed accurate. For example, the water star Tianpeng is prosperous in the early winter and middle winter, strong in the first and second months, rests in the fourth and fifth months, and the other stars should be analyzed in the same way.

急則從神緩從門，三五反覆天道亨。十干加伏若加錯，入庫休囚吉事危。十精為使用為貴，起宮天乙用無遺。天目為客地為主，六甲推兮無差理。勸君莫失此玄機，洞徹九宮扶明主。宮制其門不為迫，門制其官是迫雄。天網四張無路走，一二網低有路宗。三至四宮行入墓，八九高強任西東。節氣推移時候定，陰陽順逆要精通。三元積數成六紀，天地未成有一理。請觀歌裡精微訣，非是賢人莫傳與。

When matters are urgent, rely on the Eight Gods to determine direction; when matters are calm, rely on the Eight Doors to determine direction. The Three Marvels and the Five Phases should be cross-referenced, and the natural way will be smooth. If the ten heavenly stems are added to the current moment and form a Hidden Chant or are incorrectly placed in the palace, falling into the Storage, encountering weak and confined conditions, even good events may turn bad. The ten spirits are most valuable for missions; when setting up the palace, use the Chief Symbol as the standard to avoid omissions. The Heaven Plate represents the guest side, and the Earth Plate represents the host side; using the Six Jia for calculation will have no errors. I urge you not to miss this profound principle; only by thoroughly understanding the nine palaces can you assist a wise ruler. The Five Phases of the palace not overcoming the Five Phases of the door is not considered 'pressure'; it is only when the Five Phases of the door overcome the Five Phases of the palace that it is considered a severe pressure. When 'Heaven's Net is Spread Four Times', there is no way out. If the net is in one palace or two palaces, the height is low, and there is still a way out; if it is in three or four palaces, it is as if entering the Storage; if it is in eight or nine palaces, the net is higher than the person, and one can move freely in any direction. The change of solar terms determines the time, and the mastery of yin and yang in reverse and forward directions is essential. The accumulation of three yuan forms six cycles; before the formation of heaven and earth, there was originally one principle. Please carefully examine the subtle verses in the song; do not lightly transmit them to those who are not virtuous.

假如陽遁一局，甲子時照上格內，蓬星在一宮，休門亦在一宮，則將下圓圖內，輪子移蓬星，休門俱對一坎宮，則生門丙，奇下有丙在艮，奇門全具，乙奇在離，無門，丁奇在兌，無門。如乙丑時，看上格子內蓬星在九，休門在二宮，則移下圓圖內，輪子上蓬星對九宮，休門對二坤宮，則見休門丙；奇在二坤宮，奇門全，乙奇在坎無門，丁奇在震無門。如丙寅時，上格子內，蓬星在八宮，休門在三宮，則移下，輪子上蓬星對八宮，休門對三宮，則休門丙，奇在震宮，奇門全．乙奇在二官，丁奇在六宮，俱無門。

This passage explains how to use the rotating plate to shift the palace for each hour. Taking the Yang Dun chart as an example: at the Jiazi hour, according to the fixed chart above, the Tianpeng star is in the Kan one palace and the Xiu Men is also in the Kan one palace. Then rotate the circular diagram's movable plate so that the Tianpeng star and Xiu Men on the plate both align with the Kan one palace. At this time, the Sheng Men and Bing Qi are both in the Gen palace, with both the Qi and the Men present, while the Yi Qi is in the Li palace without a corresponding Men, and the Ding Qi is in the Dui palace without a corresponding Men. At the Yichou hour, according to the chart, the Tianpeng star is in the Li nine palace and the Xiu Men is in the Kun two palace. Rotate the plate so that the Tianpeng star aligns with the nine palace and the Xiu Men aligns with the two palace. At this time, the Xiu Men and Bing Qi are both in the two palace, with both the Qi and the Men present, while the Yi Qi is in the Kan palace without a corresponding Men, and the Ding Qi is in the Zhen palace without a corresponding Men. At the Bingyin hour, according to the chart, the Tianpeng star is in the Gen eight palace and the Xiu Men is in the Zhen three palace. Rotate the plate again so that the Tianpeng star aligns with the eight palace and the Xiu Men aligns with the three palace. At this time, the Xiu Men and Bing Qi are both in the Zhen palace, with both the Qi and the Men present, while the Yi Qi is in the two palace and the Ding Qi is in the Qian six palace, neither of which has a corresponding Men.

下至癸酉時，俱以甲子旬頭為直符，休門為直使，依前法移宮。又如甲戌時，至癸未時，十時芮星直符，死門為直使，若甲申時至癸巳時，俱以沖星為直符，傷門為直使，俱依上法，逐時移之。餘仿此。

Starting from the Jiazi hour and proceeding through the Guiyou hour, these ten hours all have the Jiazi decade's first hour as the Chief Symbol and Xiu Men as the Duty Gate, and each hour is shifted according to the previous method. Similarly, from the Jiaxu hour to the Guiwei hour, these ten hours all have Tianrui Star as the Chief Symbol and Death Door as the Duty Gate; from the Jiashen hour to the Guisi hour, these ten hours all have Tianchong Star as the Chief Symbol and Shang Men as the Duty Gate; each hour is also shifted according to the aforementioned method. The remaining decades are handled in the same way.

陽甲子戊一詩曰 甲戌己二 冬至驚蟄一七四， 順甲申庚三小寒二八五相隨。 甲午辛四一大寒春分三九六 局甲辰壬五芒種六三九是儀。 甲寅癸六 穀雨小滿五二八， 起星奇丁七立春八五二相宜。 月奇丙八 清明立夏四一七， 例日奇乙九 雨水九六三為奇。

This is a two-column table to be read vertically. The left column, read from top to bottom, is "Yang, Shun, Ju, Qi, Yue Qi, Li Ri Qi," indicating it is a Yang Dun Shun Bu Ju table, with Ding as the Star Qi, Bing as the Moon Qi, and Yi as the Day Qi. The next column, "Jia Zi Wu Yi, Jia Xu Ji Er, Jia Shen Geng San, Jia Wu Xin Si, Jia Chen Ren Wu, Jia Yin Gui Liu, Ding Qi Qi Qi, Bing Qi Er, Yi Qi Liu," shows the positions of the Six Instruments and the Three Marvels in the Yang Dun Ju one. Specifically, Jia Zi is in Wu, the first palace; Jia Xu is in Ji, the second palace; Jia Shen is in Geng, the third palace; Jia Wu is in Xin, the fourth palace; Jia Chen is in Ren, the fifth palace; Jia Yin is in Gui, the sixth palace; Ding Qi is in the seventh palace; Bing Qi is in the eighth palace; and Yi Qi is in the ninth palace. The right column is a mnemonic poem for the twenty-four solar terms and their corresponding three Yuan Ju numbers: Winter Solstice, Start of Spring, and Awakening of Insects use the first, seventh, and fourth Ju; Minor Cold uses the second, eighth, and fifth Ju; Major Cold and Spring Equinox use the third, ninth, and sixth Ju; Summer Solstice uses the sixth, third, and ninth Ju; Grain Rain and Start of Summer use the fifth, second, and eighth Ju; Start of Spring uses the eighth, fifth, and second Ju; Qingming and Start of Summer use the fourth, first, and seventh Ju; Rain Water uses the ninth, sixth, and third Ju. Each set of three numbers corresponds to the Ju numbers used for the Upper Yuan, Middle Yuan, and Lower Yuan of each solar term, respectively.

陰甲子戊九詩日 甲戌己八 夏至白露九三六， 逆甲寅庚七小暑八五二之間。 甲午辛六大暑秋分七一四， 局甲辰壬五立秋二五八循環。 甲寅癸四霜降小雪五八二， 起星奇丁三大雪四七一相關。 月奇丙二 處暑排來一四七， 例日奇乙一立冬寒露六九三。

This is the table for Yin Dun, read in the same way as the previous table. The left column is read vertically as "Yin, reverse, structure, starting star marvels, month marvels, example day marvels," indicating that the six instruments are arranged in reverse order in Yin Dun. The middle column "Jiazi Wu Jiujiu, Jiaxu Ji Ba, Jiayin Geng Qi, Jiawu Xin Liu, Jiachen Ren Wu, Jiayin Gui Si, Ding San, Bing Er, Yi Yi" shows the palace numbers where the six instruments and three marvels fall in the nine structures of Yin Dun. The palace numbers decrease from nine to one, which is opposite to Yang Dun, where the numbers increase from one to nine. (Note that "Jia Shen Geng" should originally be "Jia Yin Geng," but the text here mistakenly writes "Jia Yin Geng," which is an error in the carved edition; readers can compare it with the Yang Dun table.) The right column remains the verse on the three yuan structure numbers of the twenty-four solar terms: Jieqi and Xiaozhong use the nine, three, and six structures; Xiaoshu uses the eight, five, and two structures; Dashu and Qiufen use the seven, one, and four structures; Liqiu uses the two, five, and eight structures; Shuangjiang and Xiaoxue use the five, eight, and two structures; Daxue uses the four, seven, and one structures; Chushu uses the one, four, and seven structures; Lidong and Hanlu use the six, nine, and three structures.

陰陽逆順妙難窮，二至還歸一九宮。若能了達陰陽理，天地都來一掌中。三才變化作三元，八卦分為八遁門。星符每逐時干轉，直使常隨天乙奔。六儀六甲本同名，三奇即是乙丙丁。三奇倘合開休生，便是吉門利出行。萬事從之無不利，能知玄妙得其靈。直符前三六合位，前二太陰君須記。直符後一名九天，後二宮神名九地。地為伏匿天揚兵，六合太陰可藏避。急從神兮緩從門，三五反覆天道利。已上若得三奇妙，不如更得三奇使。得使猶來未為精，五不遇時損其明。損明須知時剋日，吟格相加尤不吉。掩捕逃亡須格時，占稽行人信宜失。斗中三奇游六儀，天乙會合主陰私。討捕須明時下克，行人信息遇三奇。

Yin and yang have endless mysteries of moving forward and backward. On the days of Winter Solstice and Summer Solstice, they always return to the first palace of Kan and the ninth palace of Li. If one can understand the principles of yin and yang, the movement of heaven and earth can be held in one's palm. The three heavens change to produce the upper, middle, and lower trigrams. The eight trigrams branch out into eight hidden doors. The nine stars and the chief symbol move continuously with the time. The duty gate always follows the chief symbol. The six instruments and the six heavenly stems are actually the same thing with two names. The three marvels are the heavenly stems Yi, Bing, and Ding. If the three marvels combine with the three auspicious gates of Kai, Xiu, and Sheng, they form auspicious gates, which are favorable for travel; doing anything according to them ensures smoothness. Understanding this mystery brings the power of the three marvels. The third palace counted forward from the chief symbol is the Liu He position, and the second palace is Tai Yin, so remember these. The palace immediately after the chief symbol is called Jiu Tian, and the second one after is Jiu Di. Jiu Di is suitable for hiding, and Jiu Tian is suitable for military operations. Liu He and Tai Yin can both be used for concealment and avoiding danger. In urgent situations, use the eight spirits to determine direction; in less urgent situations, use the eight gates. Three and five are used repeatedly to seek the right path, and the natural way will be favorable. All these, even if one has mastered the mystery of the three marvels, are not as good as having the three marvels in command. However, having only the command is not yet refined. If one encounters the 'Five Unfavorable Times,' the light will be damaged. The term 'damaging the light' means that the time stem overcomes the day stem. If this is combined with the patterns of hidden chant and reverse chant, it is especially inauspicious. For ambushes, hunting, or capturing fugitives, choose the favorable time. For asking about the news of a traveler, the favorable time is considered a loss. In the system of star calculations, the three marvels move over the six instruments, and when they meet the Tian Yi, it indicates private matters. For military campaigns and pursuits, observe whether the time stem overcomes the day stem. For asking about the news of a traveler, encountering the three marvels is auspicious.

三奇上見遊六儀，六儀更見五陽時。兼向八門尋吉位，萬事開三萬事宜。五陽在前五陰後，主客須知有盛衰。陰後五子還須記，六儀加著更無利。六儀忽然加三宮，更為刑擊先須忌。六儀擊刑三奇墓，此時舉動百事誤。太白入熒賊即來，火入金鄉賊即去。丙為勃兮庚為格，格則不通勃亂逆。庚加日干為伏干，日干加庚飛干格。庚加直符天乙伏，直符加庚天乙飛。加己為刑道上格，加癸路中大格宜。加壬之時為小格，更嫌歲月日時移。當此之時皆不吉，遣將行師勿用之。

The Three Marvels appear again with the Six Instruments moving over them, and the Six Instruments also meet the five yang hours of Jia, Yi, Bing, Ding, and Wu. At the same time, look for a favorable position among the eight gates. This is a great auspicious time for opening the door, and all matters are suitable. The five yang hours come first, followed by the five yin hours, which distinguish the prosperity and decline of the host and guest sides. The five Zi hours after the yin hours should also be remembered, as the Six Instruments added to them become even more unfavorable. If the Six Instruments suddenly appear in the third Zhen trigram palace, it becomes a criminal strike, which should be avoided first. Both the Six Instruments hitting the criminal and the Three Marvels entering the tomb are times when any action will lead to mistakes. When Tai Bai enters Ying Huo, thieves will come; when fire enters the metal territory, thieves will retreat. Bing is called Bo, and Geng is called Ge; Ge means blockage, and Bo means disorder. When Geng is added to the day stem, it is called hidden stem blocking; when the day stem is added to Geng, it is called flying stem blocking. When Geng is added to the chief symbol, it is called Tian Yi hidden palace; when the chief symbol is added to Geng, it is called Tian Yi flying palace. When Geng is added to Liu Ji, it is called criminal blocking, also known as road blocking; when added to Liu Gui, it is called great blocking, also known as middle road blocking; when added to Liu Ren, it is called small blocking. It is also undesirable if it is added to the year, month, day, or hour stems, leading to annual blocking, monthly blocking, daily blocking, and hourly blocking. All these times are inauspicious, and sending generals or troops should not be done.

丙加甲兮鳥跌穴，甲加丙兮龍返首。辛加乙兮虎猖狂，乙加辛兮龍逃走。丁加癸兮雀入江，癸加丁兮蛇躍蹺。符加丙丁為相佐，使加六丁為守戶。生丙合戊為天遁，地遁乙合開加己。休承丁合太陰人，天網四張時加癸。蓬加英兮為返吟，伏吟之時蓬加蓬。吉宿見之事更吉，凶宿逢之事愈凶。天輔沖任禽心吉，天蓬天英芮柱凶。陰宿禽心柱英芮，陽宿沖輔及蓬任。天網四張無走路，陰陽逆順妙無窮。節氣推移時候應，二至還歸一九宮。三元超遁用六甲，八卦周流遍九宮。

Jia added to Bing is called Flying Bird Falling into a Hole, Bing added to Jia is called Azure Dragon Returning Its Head; Xin added to Yi is called White Tiger Rampaging, Yi added to Xin is called Azure Dragon Fleeing; Ding added to Gui is called Vermilion Bird Drowning in the River, Gui added to Ding is called Teng Snake twisting and turning. The Chief Symbol added to Bing or Ding indicates support and assistance, the Duty Gate added to all six Dings signifies guarding the gate and protecting the house. The Life Gate combined with all six Bings and with all six Wu below indicates Heaven's Concealment; the Open Door combined with all six Yi and with all six Ji below indicates Earth's Concealment; the Xiu Men combined with all six Dings and with Tai Yin indicates Human's Concealment; Tianwang Sizhang indicates the hour added to all six Gui. Tianpeng combined with Tianying indicates a return chant, Tianpeng combined with Tianpeng indicates a hidden chant; when auspicious stars are involved, things become more favorable, when malevolent stars are involved, things become more unfavorable. Tianfu, Tianchong, Tianren, Tianqin, Tianxin are auspicious stars; Tianpeng, Tianying, Tianrui, Tianzhu are malevolent stars; Tianqin, Tianxin, Tianzhu, Tianying, Tianrui are yin stars; Tianchong, Tianfu, Tianpeng, Tianren are yang stars. When Tianwang Sizhang occurs, there is no way forward; the subtlety of yin and yang in reverse and forward directions is endless. With the change of solar terms, the time corresponds; at Winter Solstice and Summer Solstice, it returns to the first and ninth palace. The method of three yuan succession always relies on all six Jia; the eight trigrams circulate through the nine palaces.

是書謂之造宅三白之法，出自都天《撼龍經》八十一論。太乙紫微九總八卦者，天地之骨髓，星斗之樞機，八卦互變而及於無窮，五行推移而應乎無盡。以九星為之九總，以八門為之八卦，上可以補天地不全之化，下可以助君王不及之功，扶危助吉，發瑞生祥。既同遊十二分之經圖，又殊配二十八宿之格局。此書者正天地之紀綱，明陰陽之經緯，幽探賾隱，顯達通玄，試其八卦門庭，配列九州蹊向。推遷六甲，驅使六儀。天乙直符使之運局，太乙直使使之指揮。奇以六儀，偶以八節，上下招搖，內外表應，三盤運局，八卦皆通，值其吉則萬事堪為，值其凶則一分莫舉。

This book discusses the method of creating a dwelling known as the Three White Method, originating from the "Classic of Shaking the Dragon" of the Doutian School, specifically its eighty-one chapters. The nine overall trigrams governed by Taiyi and Ziwu represent the essence of heaven and earth and the pivot of the stars; the eight trigrams change endlessly among themselves, and the five phases shift and transform, producing endless correspondences. It uses nine stars as the nine overall trigrams, and assigns the eight gates to the eight trigrams. It can supplement the insufficiencies of heaven and earth's creation and assist the shortcomings of the king's achievements, helping in times of crisis, bringing good fortune, and inviting auspiciousness. It emits omens and generates good fortune. It is in harmony with the twelve regions' maps and is also paired with the layout of the twenty-eight constellations. This book corrects the order of heaven and earth, clarifies the meridians of yin and yang, delves deeply to explore hidden truths, and reveals the profound mysteries in open areas. It attempts to push the gates of the eight trigrams and arrange the directions of the nine regions. It shifts the Six Jia, commanding the Six Instruments. The Tianyi Chief Symbol oversees the overall situation, while the Taiyi Duty Gate directs and coordinates. Using the Six Instruments for odd numbers and the eight seasonal gates for even numbers, they resonate between upper and lower, and inner and outer, harmonizing in all aspects. The three disks of heaven, humanity, and earth operate together, and the eight trigrams are fully interconnected. When encountering a favorable layout, all things can be accomplished; when encountering a harmful layout, even the slightest action should not be taken lightly.

其一曰都天九卦，其二曰入地三元，其三曰行軍三奇，其四曰造宅三白，其五曰遁形太白之書，其六曰八山撼龍之訣，其七曰轉山移水九字玄經，其八曰建國安邦萬年金鏡，其九曰玄宮獲福，救貧生仙產聖。變禍福如反掌，使貧富如等閒。倘三疊之遇奇門，若蛟龍之得雲雨，見六合之逢格局，如狼虎之產羽翼。

This system is divided into nine branches of study: the first is called Dou Tian Ji Gua, the second Ru Di San Yuan, the third Xing Jun San Qi, the fourth Zao Zhai San Bai, the fifth Dùn Xíng Tai Bai Shi Shū, the sixth Ba Shan Hàn Lóng Zhī Jué, the seventh Zhuàn Shān Yí Shuǐ Jiǔ Zì Xuán Jīng, the eighth Jiàn Guó Ān Bāng Wan Nián Jīn Jìng, and the ninth Xuán Gōng Huò Fú, Jiù Pín Shēng Xiān Shǎng Shèng. It can reverse fortune and misfortune as easily as turning over a palm, and change poverty and wealth as casually as routine. If San Qi overlaps and meets a favorable gate, it is like a dragon obtaining clouds and rain; if Liu He appears along with a good structure, it is like tigers and wolves growing wings. Among these nine branches, this book specifically elaborates on Xing Jun San Qi and Zao Zhai San Bai, while only listing the names of the others, showing that the study of Qi Men is originally a vast system.

忌取休囚，防其刑擊，如得奇星來到，必須吉位門開，位位皆宜，門門俱吉。只要合得其所，仍須各論其時，干神不囚，支神不克，神藏煞沒，方知萬事皆和。反吟伏吟，定是千殃數集．奇逢旺相，是為富貴之媒，門逢開休，方協英雄之應，遇青龍返首，值甲乙之妙，詳若白虎猖狂，見庚辛之凶禍，若見騰蛇躍蹺，知壬癸之崢嶸。倘逢朱雀投江，管丙丁之妖怪，飛鳥跌穴，便云百事皆祥。貴人登壇，管取九宮皆慶，通玄機而天地皆轉，得妙用則觸事亨通。

When using the layout, one must avoid placing it in a position of weakness and decline, and be cautious of punishments and afflictions. If the strange stars appear, they must be placed in favorable positions with open gates, ensuring that each palace is suitable and each gate is auspicious. As long as the combination is appropriate, it should be considered according to the time: the heavenly stems should not fall into a state of captivity, and the earthly branches should not be restrained. Malevolent spirits should be hidden and ominous energies should dissipate, only then can all things be harmonious. When reverse chant or hidden chant occur, it is certain that various calamities will gather. If the three marvels meet the condition of prosperity and strength, they become the medium for wealth and honor. If the eight gates encounter the open door or the gate of rest, it matches the appearance of heroes. When "Azure Dragon returns its head" appears, it corresponds to the subtle nature of Jia and Yi. If "White Tiger runs rampant" is seen, one must carefully examine the misfortunes brought by Geng and Xin. If "Teng She twists and turns" is encountered, it indicates that Ren and Gui are causing disturbances. If "Zhu Que jumps into the river" appears, it signifies that Bing and Ding will produce strange phenomena. When "Flying Bird falls into a nest" occurs, it indicates that all affairs will be auspicious. When "Nobleman ascends the platform" is encountered, it ensures that all nine palaces will celebrate together. Understanding the profound principles allows the heavens and earth to move in harmony, and mastering its subtle application ensures that all affairs will be smooth and prosperous.

若為文武官僚修造職位，皆增或與良民庶士遷瑩扶危，作福建州府而民安物泰，興縣鎮而富足租平，立宅室而福集人依，作廟宇而鬼安神妥。橋樑船騷，井灶路途，以至其餘行事，務在選擇周全，或有太歲將軍，盡在拱手，任是九良煞耀，莫敢當頭不問，諸家運氣不超不開，犯著空亡禁殺。但求此局卻要有奇，可保千年皆招百福，最堪動土破山埋宗葬祖，務有奇星到坐，門戶得開。有龍山者，必求反首青龍，有白虎者，忌其猖狂。白虎有玄武者，遠其躍蹺；騰蛇有朱雀者，怕其投江。朱雀如斯迎避，用意配求，萬無一失之虞。動有十全之吉，分其頭緒，布其提綱，具列千端備述其蘊，非但謀猷之逢吉，實乃天地之獻樣，助國安邦，濟民利物，得之者宜什襲於玉匱金滕，真所謂至聖皇家之寶也。

If one uses this method to build official buildings and offices for civil and military officials, it can bring them prosperity. Similarly, if one uses it to relocate graves or assist the distressed common people, it will bring satisfaction. Using it to establish state and provincial administrations brings peace and abundance to the people; establishing county and town offices ensures household prosperity and balanced taxation. Building houses brings together good fortune and gathers people. Constructing temples ensures the spirits are at ease and the deities are content. For bridges, boats, wells, stoves, roads, and travel routes, as well as other matters, one must choose carefully. Even if there are Inauspicious Sha like Tai Sui and General Stars, they can only retreat and not interfere. Even if the Nine Marvel Stars and other malevolent influences are present, one dares not block them directly. One does not need to worry about whether individual family fortunes are favorable or about violating empty voids and forbidden killing stars. As long as the used layout includes the Three Marvels, it can ensure a thousand years of attracting countless blessings. This method is especially suitable for breaking ground and reshaping mountains, and for ancestral burial sites. It is essential that the Marvel Star falls on the main mountain, and that the entrance is open. If there is a Dragon Mountain, one must seek the return of the Azure Dragon; if there is a White Tiger, one must avoid the White Tiger's rampant behavior; if there is a Black Tortoise, one must stay away from the coiling and twisting of the Snake; if there is a Vermilion Bird, one must avoid the Vermilion Bird's falling into the river. By following these principles to seek good fortune and avoid misfortune, and by carefully matching and calculating, one can be absolutely certain of success. This book clearly distinguishes the details, outlines the main points, and thoroughly describes the profound secrets. Not only does it ensure good fortune in planning, but it is actually a model provided by heaven and earth. It aids in national security and benefits the people. Those who possess it should carefully wrap it in jade boxes and golden chests, truly making it a sacred treasure of the imperial court.

兩儀主使三才攸，分步咒攝乎鬼神。存局通乎妙旨前，修刪簡靈文裁整。諸經要理夫，甲加丙兮龍回首，丙加甲兮鳥跌穴。回首則悅懌易遂，跌穴則顯灼易成。身殘毀兮乙遇辛，而龍逃走；才虛耗兮辛遇乙，而虎猖狂。癸見丁兮騰蛇躍蹺，丁見癸兮朱雀投江。生丙臨戊，天遁用兵，開乙臨己；地遁安墳，休丁遇太陰；人遁安營。

The two principles (Yin and Yang) are the main rulers, and the Three Realms (Heaven, Earth, and Humanity) are thus divided. By performing steps and reciting incantations, one can summon and control spirits and deities. The practice of visualization and layout should be understood thoroughly according to the profound principles of predecessors, and revisions and deletions should be made to make the spiritual texts clear and orderly. The essential principles of various scriptures are as follows: when Jia (甲) is combined with Bing (丙), it is called the Azure Dragon turning back; when Bing (丙) is combined with Jia (甲), it is called the flying bird falling into a cave. Turning back brings ease and comfort, and affairs are easily accomplished; falling into a cave brings prominence and glory, and achievements are easily attained. A凶 omen of physical destruction is when Yi (乙) meets Xin (辛), causing the Azure Dragon to flee; a凶 omen of financial loss is when Xin (辛) meets Yi (乙), causing the White Tiger to become rampant. When Gui (癸) meets Ding (丁), it is called the serpent twisting and coiling; when Ding (丁) meets Gui (癸), it is called the Vermilion Bird jumping into the river. When the Life Gate (生门) aligns with six Bing (六丙) and six Wu (六戊), it is called Heaven's concealment (天遁), suitable for military use; when the Open Door (开门) aligns with six Yi (六乙) and six Ji (六己), it is called Earth's concealment (地遁), suitable for burying the dead; when the Rest Gate (休门) aligns with six Ding (六丁) and meets the Taiyin, it is called Human's concealment (人遁), suitable for setting up camps.

伏干格，庚臨日干；飛干格，日干臨庚，庚臨直符。伏干格之名，直符臨庚。飛宮格之說，大格，庚臨六癸。刑格，庚臨六己。按格，所向既凶，百事營為不喜。時干剋日干，乃五不遇而災生。丙奇臨時干，名為勃逆。而禍起三奇，得使眾善皆臻，六儀擊刑百凶俱集。太白入熒，賊即來。火入金鄉，賊將去。地羅遮障不占前，天網四張無走路。直符宮同天乙位而取，如逢急難，宜從直符方而行。

The "Hidden Stem Pattern" occurs when the Six Geng stems are above the day stem; the "Flying Stem Pattern" occurs when the day stem is above the Six Geng stems. When Geng is above the Chief Symbol, it is called the "Hidden Palace Pattern"; when the Chief Symbol is above Geng, it is called the "Flying Palace Pattern." The "Great Pattern" occurs when Geng is above the Six Gui stems; the "Crime Pattern" occurs when Geng is above the Six Ji stems. Following these patterns, if the direction is already unfavorable, all endeavors will be unprofitable. When the hour stem overcomes the day stem, it is called "Five Unfavorable Hours," and calamity arises from this. When the Bing Qi is above the hour stem, it is called "Rebellion," and misfortune arises from this. If the Three Marvels are in a favorable position, many good things will come; if the Six Instruments are in a criminal position, many misfortunes will gather. When the Bright White Star enters the Fiery Star, thieves will come; when fire enters the metal territory, thieves will retreat. If the Earthly Net is covering, the path ahead cannot be questioned; if the Heaven's Net is spread, there is no way to go in any direction. The Chief Symbol's palace and the position where the Heavenly Ethical Principle resides are the same; if there is an urgent danger, one should go in the direction of the Chief Symbol.

二到順逆，妙理玄微。陽符左為前數，陰符右為前尋。陽遁從冬至前一十二氣直符，後一為九天，後二為九地，前三為六合，前二為太陰。陰遁從夏至一十二氣直符，前一為九天，前二為九地，前五為六合，前七為太陰。太陰潛形而隱遁，六合遁身而謀議。九天之上揚威武，九地之下匿兵馬。天地備兮難量，神機妙兮莫測。學者欲臨事，有謀存心。斯賦無惑。

After the winter solstice and summer solstice, there is a distinction between the order of progression. The principle behind this is very subtle and profound. For the Yang Dun (Yang遁), the Chief Symbol moves forward by rotating left; for the Yin Dun (Yin遁), the Chief Symbol moves forward by rotating right. Starting from the winter solstice, the twelve solar terms of Yang Dun, counting from the Chief Symbol: the next palace is Jiu Tian (Nine Heavens), the second next is Jiudi (Nine Earths), the third next is Liu He (Six Harmonies), and the second previous is Tai Yin (Great Yin). Starting from the summer solstice, the twelve solar terms of Yin Dun, counting from the Chief Symbol: the next palace is Jiu Tian, the second next is Jiudi, the fifth next is Liu He, and the seventh next is Tai Yin. Tai Yin can conceal its form and hide, while Liu He can obscure the body to plot secretly. Jiu Tian is suitable for displaying power and strength, while Jiudi is suitable for concealing troops. The way of heaven and earth is complete and hard to measure, and the subtlety of divine mechanism is beyond comprehension. When scholars face situations, as long as they have plans in their hearts, reading this passage will remove all doubts.

歌日：接氣超神為準的。超者，超過也。神者，日辰也。接者，承接也。氣者，諸節也。節未至而日辰符頭先到，則以符頭為主。而超用未來之節氣，此之謂超，又有節已至而日辰符頭未到，則以後日辰符頭為主，而待日辰至，方承接之。蓋其氣未來，而奇星常用於前，此之謂折補前局，周完方接所到之節，為接氣也。假如丙午年四月十三日壬申，交立夏節，然四月初五日是甲子，已在立夏前九日矣。則合超越先於甲子，下用立夏上局，奇己巳後用中局，此乃先得奇後得節，凡作用取效甚速。又如十一月初二日庚寅大雪節，自前己卯至庚寅已超十二日矣，是過旬也，餘無再超之理，至此合用閏。閏者何也？自甲午至戊申，計十五日，重複大雪節，前局奇十六日甲辰，交冬至節方用冬至下局，是謂之接也，自此以後用接閏之法。

The song says "the method of 'reaching the qi and surpassing the heavenly stem' is the standard." "Surpassing" means going beyond; "heavenly stem" refers to the day stem; "reaching" means continuing; "qi" refers to each solar term. If the solar term has not yet arrived, but the heavenly stem (such as Jia or Ji day) has already come, then the heavenly stem is taken as the standard, and the section of the solar term that has not yet arrived is borrowed in advance. This is called "surpassing." Another situation is when the solar term has already passed, but the heavenly stem has not yet arrived, then the heavenly stem is taken as the standard, and the continuation is made only when the heavenly stem day arrives; since the heavenly stem comes before the solar term, this transitional period is called "splitting and supplementing the previous section." After the previous section is completed, the new solar term is then continued. This is called "reaching the qi." For example, on the thirteenth day of the fourth lunar month in the Bingwu year, the solar term of Li Xia (Beginning of Summer) begins on the ninth day of the fourth month, which is the Jiazi day, which is nine days before Li Xia. Therefore, we should start using the section of Li Xia in advance from the Jiazi day. On the tenth day, which is the Jisi day, we switch to the middle section. This is the case where the heavenly stem comes before the solar term, and all such cases have quick results. Another example is on the second day of the eleventh lunar month, which is the Gengyin day, when the solar term of Da Xue (Great Cold) begins. From the previous Ji Mao day to the Gengyin day, twelve days have passed, which is more than one ten-day cycle. There is no reason to surpass further, so here we should use the intercalation method. What is intercalation? From the Jia Wu day to the Wu Shen day, fifteen days pass, and the section of the Da Xue solar term is used again. The previous section is completed, and on the sixteenth day, which is the Jia Chen day, the solar term of Dong Zhi (Winter Solstice) begins, and then the section of Dong Zhi is used. This is called "reaching." From then on, the method of intercalation is used.

又超接訣日：但逢節氣相交日，四仲符頭恰相宜。一任推排無差忒，便為正局上元期。正局既明無混瀆，漸漸移來換超局。超至旬餘是閏期，三候才終當接續。閏奇若不居芒種，便是陰終大雪時。十五日完斯已矣，還將超接正同推。超越經旬或九朝，或過十一日無饒。閏奇額在斯三日，更不加前與後稍。

There is another superimposed method which says: whenever the solar term meets the lunar term, if it coincides with the days of Zi, Wu, Mao, or You, which are the four central days, it is the best starting point for the symbol head. This method ensures accuracy and marks the beginning of the main cycle. Once the main cycle is clear and orderly, the days gradually shift to the superimposed cycle. When the superimposed cycle exceeds ten days, it is the time for intercalation. When the three phases are completed, the next cycle should follow. If the intercalated day does not fall on Mangzhong, it should fall on the day when the yin energy ends, which is Daxue. The intercalation period lasts for fifteen days and then ends. After that, the same method of superimposition, connection, and main cycle is used again. If the intercalation exceeds ten days, or nine days, or eleven days, it is not tolerated. The intercalation period must be within three days, neither extending forward nor backward.

凡閏奇三候一終，即為接氣。接氣積久，乃換正奇。正奇暫移，乃換超局。超局越過九日，或十日，或十一日，又當置閏，以歸每節氣所餘五時二刻也。置閏定在芒種、大雪之後。設遇小滿、小雪二氣之交，雖超九日、十日，不可置閏。蓋奇以冬夏二至，陽極陰終。置閏者，以畢各節氣積餘之氣也。

Whenever an intercalation is made using the odd stem, it cycles through three phases before transitioning to the method of aligning with the seasonal qi. After a long period of aligning with the seasonal qi, it shifts to the method of the even stem. The even stem then gradually changes to the method of exceeding the nine heavens. When the exceeding method surpasses nine, ten, or eleven heavens, another intercalation is required. This process is done to consolidate the five and a half hours of excess time accumulated for each solar term. The position for intercalation is fixed after the solar terms of Grain in Ear and Major Snow. If the solar terms of Grain Full and Minor Snow are encountered, even if the nine or ten heavens have been exceeded, intercalation is not performed. This is because the Qi Men system takes the Winter Solstice and Summer Solstice as its main reference points; the Winter Solstice marks the peak of yang energy, while the Summer Solstice marks the end of yin energy. The purpose of intercalation is to conclude the accumulated residual qi of each solar term.

蓋超神接氣四字，乃遁甲中之關鍵。苟不能明先後曆數，但知超接之說，不知接用拆補之妙，則天道廢弛，人事乖違，而禍福不驗矣。甚至不知超接正閏之法，據見成硬局以擇日時，上局反作下局．顛倒錯亂，無有效驗，遂忽之以為不足信，可痛哉。況拆補之局，永為下之殘局，必待符頭先到日，方為某節某氣上局，豈不是子午卯酉為上局耶。上局永無拆補借用之理。

The four characters "chao shen jie qi" are key in the art of qimen dunjia. If one does not understand the calculation of the calendar sequence, and only knows about the concept of "chao jie" but does not grasp the subtlety of "chai bu," then the heavenly order will be neglected, human affairs will be discordant, and auspicious or inauspicious outcomes will not manifest. Worse still, if one does not even know the distinction between "chao," "jie," "zheng," and "run," and merely uses pre-made fixed patterns to select days and times, treating the upper pattern as the lower one, causing confusion and disorder, naturally there will be no effectiveness, leading one to belittle this art and consider it unreliable, which is truly regrettable. Moreover, the patterns derived through "chai bu" are always regarded as the residual part of the lower period. They can only be considered as the upper pattern of a particular solar term or seasonal division on the day when the symbol head arrives first. This clearly indicates that only the days of Zi, Wu, Mao, and You are suitable for the upper pattern. The upper pattern absolutely has no need for the borrowing of patterns from other periods.

閏訣日：閏奇閏奇有妙訣，神仙不肯分明說。甲己二日號符頭，子午卯酉為上列。寅申巳亥配中元，辰戌丑未下元節。節過符，符過節，閏積原來為準則。節前得符謂之超，節後得符謂之接。有時超過一旬餘，便當置閏真妙絕。要知置閏在何時？端在芒種與大雪。超神接氣若能明，便是天邊雲外客。

The闰诀 says: The method of intercalation is subtle and mysterious, even the immortals would not reveal it clearly. The days of Jia and Ji are called the symbol heads. If the symbol head falls on the days of Zi, Wu, Mao, or You, it is placed in the upper period. If it falls on the days of Yin, Shen, Si, or Hai, it is matched with the middle period. If it falls on the days of Chen, Xu, Chou, or Wei, it belongs to the lower period. When the solar terms pass the symbol head or the symbol head passes the solar term, intercalation is added cumulatively, which is the established rule. If the symbol head comes before the solar term, it is called "exceeding"; if it comes after the solar term, it is called "receiving." Sometimes exceeding one sheng (a unit of ten days) and more, then intercalation should be added, which is truly marvelous. To know when to add intercalation, it is at the time of Mangzhong and Daxue. If one can understand the concept of exceeding the divine and receiving the qi, then one becomes a person of great wisdom beyond the clouds.

假如淳佑六年丙午四月十三日壬申立夏，而本月初五日是甲子，即以立夏節用立夏前九日矣，則合前初五日起，超在先，借用立夏上局奇，自初十日己巳為立夏中局奇，至十六日甲戌用立夏下局奇，此乃先得奇．後交節，為超，謂之超神速者也。又如淳佑七年丁未二月二十三日，雖交清明，至二十五日是己酉，始用清明上局奇，此乃先交節後得奇，為接，謂之接氣遲者也。

For example, in the sixth year of the Chunyu period of Emperor Lizong of the Song dynasty, the year was Bingwu. On the thirteenth day of the fourth lunar month, which was Renshen, the beginning of the summer solstice was reached. However, on the fifth day of the same month, which was Jiazi, the symbol head (fu tou) had already arrived, nine days earlier than the beginning of the summer solstice. Therefore, from the fifth day, the upper section of the summer solstice was used in advance. On the tenth day, which was Jisi, the middle section was used, and on the sixteenth day, which was Jiaxu, the lower section was used. This is called 'chao' (overlapping), where the symbol head arrives before the solar term, and the effect is quick. Another example is in the seventh year of the Chunyu period, the year was Dingwei. On the twenty-third day of the second lunar month, the solar term of Qingming had already been reached, but the symbol head was not yet arrived until the twenty-fifth day, which was Jiyou. Then the upper section of Qingming was used. This is called 'jie' (joining), where the solar term is reached before the symbol head, and the effect is delayed.

又如其年六月二十八日己酉立秋，正值節與日辰同到，其日即立秋上局，謂之正授奇，凡換奇皆子時換也，又須知閏奇之法，方能超接得真也。

For example, in a certain year on June 28th, the day branch was Jiyou, and the beginning of autumn (Liqiu) arrived on that day. Since the solar term and the starting day coincided, the calculation for the autumn section began on that day, known as 'zheng shou qi' (correctly receiving the odd number). Whenever there is a change of the odd number, it is always replaced at the hour of Zi. In addition, one must also understand the method of leap odd numbers, as the connection between them is essential for accurate calculations.

積日以成閏月，積時以成閏奇，正超閏接有法，分金定刻難明，局以五日一換，遇一節氣通換六局。凡一月節氣必三十日五時二刻零。以三十日分六局，以餘五時二刻置閏．超神不過十日，遇芒種大雪超過九日，即置閏也。假如丙戌年五月初一日己卯，至初九日己某刻芒種，奇超九日，則當置閏，即用初一日己卯作芒種上超局，初六日甲申作芒種中超局．十一日己丑作芒種下超局。畢於此重用一局作三奇閏法，以十六日甲午作芒種閏奇，此超神置閏之法也。二十四日已交夏至，是為置閏，借夏至七日，其五月小盡至六月初二己酉，方作夏至上局，初七日甲寅，作夏至中局，十二日己未，作夏至下局，以為接氣炁也。

When days accumulate, leap months are created; when hours accumulate, leap hours are created. The methods for the regular, excess, leap, and connection of the seasons each have their own rules, but the determination of the exact time and division of the hours is most difficult to explain. The system of the five-day cycle changes every five days, and for each solar term, six cycles are changed. The actual length of a month's solar term is thirty days and five hours and two parts, so thirty days are divided into six cycles, and the remaining five hours and two parts are used for the leap. The excess of the excess days should not exceed ten days. If it exceeds nine days at the time of Mangzhong or Daxue, a leap should be inserted. For example, on the first day of the fifth month in the year Bingxu, which is the day Jimao, the solar term Mangzhong occurs on a certain hour on the ninth day. The excess has reached nine days, so a leap should be inserted: the first day Jimao is used as the upper excess cycle of Mangzhong, the sixth day Jiashen as the middle excess cycle of Mangzhong, and the eleventh day Jichou as the lower excess cycle of Mangzhong. After the three cycles are used, one cycle is repeated as the leap for the three marvels, using the sixteenth day Jiawu as the leap marvel of Mangzhong. This is the method of inserting a leap for the excess. By the twenty-fourth day, the summer solstice has already arrived, and because of the leap, seven days are borrowed from the summer solstice. The fifth month is a small month, so the summer solstice begins on the second day of the sixth month, which is Jiyou, the seventh day is Jiayin, and the twelfth day is Jiwei, which is the connection of the solstice. The calculation method of this section can be summarized as follows: first count the difference between the symbol head and the solar term, and if it exceeds nine days, insert a leap at Mangzhong and Daxue. The leap hours should be completed for fifteen days, then proceed to the connection of the seasons.

假如萬曆二十四年丙申，正月初九日丑時立春，初九丙子日戊子時還是先年大寒下局，自丑時至亥十一時，初十丁丑日十二時，十一戊寅日十二時．共三十五個時俱借立春下局．陽二遁坤二起甲子，此為殘局也。蓋丙子丁丑戊寅三日，乃甲戌旬五日管下，故為下局耳。

Again, demonstrate the actual calendar of the year Wánlì 24 (Jia Shen) day by day. On the ninth day of the first lunar month, the beginning of the year (Chūjiǔ) occurs at the hour of Chou. However, on the ninth day of the first lunar month, which is Jia Zi day, the hour of Wu Zi still belongs to the lower section of the previous year's Dahan (Great Cold). From the hour of Chou to the hour of Hai, there are eleven hours. Adding the twelve hours of the tenth day, Ding Chou day, and the twelve hours of the eleventh day, Wu Yin day, there are a total of thirty-five hours. These thirty-five hours all borrow from the lower section of the beginning of spring (Lichun), that is, Yang Dun two sections, starting from the second palace of Kun. Since these thirty-five hours are less than sixty hours, they are called "cánjú" (partial section). They are judged as the lower section because the three days, Jia Zi, Ding Chou, and Wu Yin, fall under the jurisdiction of the Jia Xu decade, and the five days of the Jia Xu decade are in the first period.

十二己卯日符頭，才到甲子時起，至癸未日亥時止，共計五日，方用立春上局，陽遁八宮艮上超甲子。十七甲申日換局，甲子時至戊子日亥時，計五日，俱以立春中局。陽五遁中宮，起甲子二十二日，己丑日甲子時至辛卯日卯時止，計二十八時，俱補足前立春下局所少之數，此乃補局也。二十四日辛卯日辰時雨水，至二十六癸巳日亥時，計三十二時，俱借雨水下局，陽三遁震宮起甲子。蓋辛卯、壬辰、癸巳三日，乃己丑旬管下，故為下局耳。

On the twelfth day, which is Ji Mao, it is the day of the symbol head. From the Jia Zi hour of that day to the亥 hour of Gui Wei day, a total of five days and sixty hours, the formal use of the Spring Equinox upper division begins, which is Yang Dun eight divisions, starting from the Gen eight palace with Jia Zi. On the seventeenth day, Ji Shen, the division changes, from the Jia Zi hour to the亥 hour of Wu Zi day, a total of five days, all use the Spring Equinox middle division, which is Yang Dun five divisions, starting from the Zhong five palace with Jia Zi. Starting from the Jia Zi hour of Ji Chou day on the twenty-second day, to the Mao hour of Xin Mao day on the twenty-fourth day, a total of twenty-eight hours, are all used to make up the numbers missing from the previous Spring Equinox lower division, which is called "making up the division." From the Chen hour of Xin Mao day on the twenty-fourth day, when the Rain Water begins, to the亥 hour of Gui Si day on the twenty-sixth day, a total of thirty-two hours, all use the Rain Water lower division, which is Yang Dun three divisions, starting from the Zhen three palace with Jia Zi. It is judged as the lower division because the three days, Xin Mao, Ren Chen, and Gui Si, belong to the Ji Chou sheng. The repeated emphasis on "belonging to a particular sheng" is because the upper, middle, and lower divisions of the three yuan are not determined by the position of the day in the month, but by which of the six Jia sheng it falls into: the Jia Zi and Jia Wu sheng are upper, the Jia Yin and Jia Shen sheng are middle, and the Jia Chen and Jia Xu sheng are lower.

二十七甲午日符頭方到，自子時起至二月初一戊戌日亥時，計六十時，始作雨水上局，陽九遁離宮．起甲子。二月初二己亥日子時起，至初六癸卯日亥時，計六十時，雨水中局，陽六遁乾宮，起甲子。初七甲辰日十二時，初八乙巳日十二時，初九丙午日巳時，上共三十時，俱補足前雨水下局所少之數。前正月辛卯日辰時起，至癸巳日亥時止，共三十二時，尚少二十八時，不滿一局也，今以此三十時補之，計六十二時，乃五日零二時，為下局，正是補局之法也。

On the 27th day, the Jia Wu stem reached the beginning of the cycle. From the beginning of the Zi hour to the亥 hour on the 1st day of the second month, which totals sixty hours, the formal Rain Water Lower Circuit was established, known as Yang Dun Nine Circuits, starting from the Li Nine Palace with Jia Zi. From the Zi hour on the 2nd day of the second month, which is Ji Hai, to the亥 hour on the 6th day, which is Gui Mao, totaling sixty hours, the Rain Water Middle Circuit was established, known as Yang Dun Six Circuits, starting from the Qian Six Palace with Jia Zi. From the 7th day, Ji Chen, for twelve hours, and from the 8th day, Yi Si, for twelve hours, and from the 9th day, Bing Wu, up to the Si hour, totaling thirty hours, were all used to make up for the missing hours in the previous Rain Water Lower Circuit. Previously, from the Chen hour on the Xin Mao day to the亥 hour on the Gui Si day, there were only thirty-two hours, which was short by twenty-eight hours, not enough for a full circuit. Now, these thirty hours were used to make up for the deficit, totaling sixty-two hours, which is five days and two hours, counted as a lower circuit. This is exactly the method of the "complementary circuit." Clearly, the principle of "complementary circuit" is that a circuit must be completed for sixty hours. When a solar term occurs midway and a circuit is incomplete, the missing hours should be noted and compensated for in the first few days of the next solar term. It is absolutely not acceptable to let an incomplete circuit pass by indistinctly.

初九日丙午日午時驚蟄節，自午時起至戊申日亥時止，共計三十時，俱驚蟄下局，陽四巽宮，起甲子，此為殘局。蓋丙午、丁未、戊申三日，亦是甲辰旬管下，故為下局耳。十二己酉日符頭始到，子時至癸丑日亥時，共五日作驚蟄上局，陽一遁坎宮，起甲子。十七甲寅日子時起，至戊午日亥時止，共五日作驚蟄中局，陽七遁兌宮，起甲子。二十二已未日十二時，二十三庚申日十二時，至二十四辛酉日申時止，共算三十三時，俱補足前驚蟄所少下局之數。前驚蟄三十時日殘局，今三十三時日補局，共五日零三時完一局也。寧可多二三時，不可少六十時。所零之時留在後面作閏。

On the day of Bingwu (丙午), at the hour of Wu (午), the Start of Awakening of Insects (惊蛰) begins. From the hour of Wu to the hour of Hai on the day of Wushen (戊申), a total of thirty hours are considered part of the lower section of Awakening of Insects, which is Yang Dun (阳遁) four sections, starting from the fourth palace of Xun (巽) with the Jiazi (甲子) cycle. This is still a partial section, because the days of Bingwu, Dingwei, and Wushen also fall under the Jiachen (甲辰) cycle. The symbol head (符头) of Jiyou (己酉) arrives on the twelfth day, and from the hour of Zi to the hour of Hai on the day of Guichou (癸丑), which spans five days, is considered the upper section of Awakening of Insects, which is Yang Dun one section, starting from the first palace of Kan (坎) with the Jiazi cycle. From the seventeenth day, Jiayin (甲寅), starting at the hour of Zi to the hour of Hai on the day of Wuwu (戊午), which spans five days, is considered the middle section of Awakening of Insects, which is Yang Dun seven sections, starting from the seventh palace of Dui (兑) with the Jiazi cycle. From the twenty-second day, Jiwei (己未), for twelve hours, and the twenty-third day, Gengshen (庚申), for twelve hours, up to the hour of Shen on the day of Xinyou (辛酉), which totals thirty-three hours, are used to make up for the missing hours in the lower section of Awakening of Insects. The previous thirty hours of Awakening of Insects were a partial section, and now thirty-three hours are used to complete it, making a total of five days and three hours, forming a complete section. It is better to have a few extra hours than to be short of sixty hours; any extra hours should be carried over to the next section as a leap hour. This principle of "prefer more to less" (宁多勿少) is very important: the number of sections should be slightly more than required, and the extra hours can be incorporated into the leap section later, rather than shortening the section, which would cause the upper, middle, and lower sections of the solar term chain to all be misaligned.

假如萬曆二十七年己亥，五月十七甲子日子時小暑節，此乃符節兩到．名正授奇，餘仿此。八月初三己卯日乃符頭到，初四庚辰日丑時秋分，乃符先到而節後到，當用超法。

In the thirty-third year of Wanli, Jihai: on the seventeenth day of the fifth lunar month, at the子 hour, the beginning of the Xiaoshu solar term arrived, which is when the symbol head and the solar term arrived together, called "zheng shou qi." The other cases are similar. On the third day of the eighth lunar month, the symbol head arrived first, and on the fourth day, at the chou hour, the autumn equinox arrived. This is when the symbol head arrived before the solar term, and the method of "chao" should be used. These three situations are now fully presented: when the symbol head and the solar term arrive together, it is called "zheng shou qi"; when the symbol head arrives before the solar term, it is called "chao"; and when the solar term arrives before the symbol head, it is called "jie." Learners should first determine which of these three situations they are facing when setting up the chart, and then decide which type of chart to use.

又如萬曆二十六年戊戌正月初八甲午日，符頭已到，十五日戌時雨水，乃符先到而節後到，當用超法。自正月初八甲午日超起，節節氣氣，超去超。至十月二十七己卯日超用大雪，直至十一月初九日乃大雪節，已過十一日，合當置閏也。十三甲午日疊作大雪節，此名閏奇。仿此，自十一月十三接起，節節氣氣，俱要接去，直接去，至萬曆二十七年己亥五月十七甲子日子時，正交小暑節，此名正授奇也。仿此，正奇用至八月初三己卯日，符頭已到，初四秋分，乃符先到而節氣後到，又當超用。自初四日秋分超起，節節氣氣，超至於萬曆二十九年辛丑四月二十七甲午日，超用芒種，五月初七甲辰日丑時，交芒種節，已超過十日，勢無再超之理，當此處置閏五月十二己酉日，疊起又作芒種節上局，陽六遁，乾宮，起甲子，此即謂閏奇。故書云：二至之前有閏奇者此也。

In the 26th year of Wanli, the year Wuxu, on the 8th day of the first lunar month, the Jia Wu day had already reached the symbol head, and the rainwater solar term was not reached until the 15th day at the hour of Xu. This is a case of the symbol arriving before the solar term, so the method of 'superposition' should be used. Starting from the 8th day of the first lunar month, the Jia Wu day, the superposition method is applied to each solar term and seasonal division in sequence. By the 27th day of the tenth lunar month, on the Jihai day, the superposition method is used for the solar term of Daxue (Great Snow), and it is not until the 9th day of the eleventh lunar month that the actual Daxue solar term arrives, which is eleven days later. Therefore, intercalation is needed: on the 13th day of the eleventh lunar month, the Jia Wu day, the Daxue solar term is repeated, which is called 'Rùn Qí'. From the 13th day of the eleventh lunar month, the method of 'receiving' is used, and each solar term and seasonal division is continued in sequence until the 17th day of the fifth lunar month in the 27th year of Wanli, on the Jiazi day at the hour of Zi, when the Xiaoshu (Minor Heat) solar term is exactly reached, which is called 'Zheng Shòu Qí'. When the method of 'Zheng Qí' is used until the 3rd day of the eighth lunar month, on the Jihai day, the symbol head has arrived, and on the 4th day, the Qiufen (Autumn Equinox) is reached, which is again a case of the symbol arriving before the solar term, so the method of 'superposition' is used again. Starting from the 4th day of Qiufen, the superposition method is applied to each solar term and seasonal division in sequence, continuing until the 27th day of the fourth lunar month in the 29th year of Wanli, on the Jia Wu day, when the Mangzhong (Grain in Ear) solar term is superposed. However, the actual Mangzhong solar term is not reached until the 7th day of the fifth lunar month at the hour of Chou, which is ten days later. There is no need to continue superposing, so intercalation is performed here: on the 12th day of the fifth lunar month, the Jiyou day, the Mangzhong solar term is repeated, which is called 'Rùn Qí', corresponding to the sixth Yang Dun (Yang method) with the starting point of the Qian palace and the Jiazi day. Therefore, the book says 'Before the two solstices, there is Rùn Qí', referring exactly to this. When we look at this passage as a whole, the methods of 'superposition' and 'receiving' alternate in a cycle: superposition is used until the limit, then intercalation is performed, after which the method of 'receiving' is used, and after a long period of receiving, the method of 'Zheng Qí' is used, and after that, the method of superposition gradually returns. This cycle is exactly the same as the principle of accumulating excess and intercalating in the calendar system.

歌日，更合從旁加檢點，餘宮不可有微疵。假如得開休生三門，又合乙丙丁三奇，亦未便為全吉，猶忌餘宮犯格，先賢隱其天機妙處，未言其故。所以奇門不吉，百十餘格，不犯此，則干彼非精究難知，如餘宮有犯，若得直符直使時干相左，則又何妨。蓋符使干佐，乃三奇八門一時之主宰也。或用乙奇，餘宮切忌逃走猖狂，庚加乙兮等格不吉也，其餘投江躍蹺，不足忌矣。

The song says, "Further checks should be made from the side, and other palace should not have the slightest flaw." Even if one has already obtained the three auspicious gates, 开, 休, and 生, and also coincides with the three marvels, 乙, 丙, and 丁, it still cannot be considered entirely auspicious. One must still avoid other palaces having ominous patterns. Previous sages concealed this heavenly secret without explaining the reason, so there are over a hundred inauspicious patterns in the Qimen system. One may avoid one but commit another, and without careful study, it is hard to understand. However, even if other palaces are involved, as long as the chief symbol, duty gate, and heavenly stem can support each other, it is acceptable—because the chief symbol, duty gate, and heavenly stem together form the main force of the three marvels and eight gates in that particular hour. For example, if the 乙 marvel is used, other palaces should strictly avoid patterns such as the Azure Dragon fleeing, the White Tiger raging, or the庚 added to 乙. Patterns like the Vermilion Bird falling into the river or the Teng Snake twisting and turning are not worth worrying about.

夫用遁之法，不推本命行年，未見精妙，必人生年命乘本局吉星奇門生旺之方，始得神將護持，無不利也。若命入囚死刑剋之宮，而又加以惡星，雖所謀事合生開吉門，終不為美，故遣將先擇其年命利者為主，否則當候直符移易可也。法以生命隨局順逆為主，行年隨命，數至泊宮為是．男順寅，女逆申，皆起五虎，遁其泊宮生克刑害，須以納音而論歲月用支，蓋方隅生成之神．命年用音者，為八方有五命之瑩也，緣五日為一局，一局六十時，而一時之中，善惡不一，若不參之以年命，烏足以盡其美哉。

Using the principles of Dun Jia, without calculating the person's birth year and their natal palace, one cannot achieve a refined understanding. It is essential that the subject's birth year palace is positioned in a favorable star and auspicious door within the current chart, so that divine generals may protect them and ensure success in all endeavors. If the natal palace falls into a confined, dead, punished, or defeated palace, and is further afflicted by malevolent stars, then even if the matter in question aligns with auspicious doors such as the Life Gate and Open Door, the outcome will still not be perfect. Therefore, when dispatching a general, one should first select a commander whose year and natal palace are favorable. Otherwise, one should wait until the Chief Symbol moves before taking action. The specific method involves using the birth year's natal palace to determine the direction of the current chart, and then counting the year's palace according to the natal number. For male individuals, counting starts from寅 in a forward direction, while for female individuals, counting starts from申 in a backward direction. This is done using the Five Tiger遁 method to establish the chart, and then examining the relationships of generation, overcoming, punishment, and harm of the palace where the count stops. When calculating, one must use the Nayin sound element to determine the earthly branches of the year and month, because directions are governed by the generating deities, while the year and natal are determined by the Nayin sound element, as each of the eight directions corresponds to five different destinies. Five days make up one chart, and one chart consists of sixty hours. Within each hour, good and evil differ. Without considering the year and natal, how can one fully utilize the benefits of these principles?

如三奇得使者，乙奇加天盤，甲戌、甲午是，但乙奇加甲午辛上，乃青龍逃走。丙奇得使加甲申庚上，火入金鄉，名日熒入太白。丁奇得使加甲寅癸上，乃朱雀投江，俱不可用。如遇本旬直符，臨其上則可用也。

The term "three marvels with authority" refers to the Yi wonder being placed on the Heaven Plate over Jia Wu or Jia Wu. However, one must be cautious: if the Yi wonder is placed over Jia Wu Xin, it becomes the Azure Dragon fleeing; the Bing wonder with authority is placed over Jia Shen Geng, which is fire entering metal territory, called the planet Mars entering the White General; the Ding wonder with authority is placed over Jia Yin Gui, which is the Vermilion Bird falling into the river. These three situations should not be used. Only when the Chief Symbol of this ten-day period also appears on top of them can they be normally used.

歌曰：生門六丙合六丁，此為天遁自分明。經日：上盤六丙，中盤生門，下盤六丁。生門合六丙，月奇下臨，天上六丁，此時得月華之所蔽，亦不可犯奇。墓門迫其氣升，內應其心，外主其身。下注其心，名曰玄珠。能聽而修者，昇天有事，呼玉女神名，丁卯而出其神，隨護咒日：丁卯玉女護我，佑我，毋令傷我。視我者瞽，聽我者反受其殃。咒畢行去，慎勿反顧其方，可以稱王侯之權，利朝君王。醮謝蒼穹，禮神求福，極利征戰，使敵自伏，上書獻策，求官進職，修身隱跡，剪惡除凶，市賈出行，百事俱吉，婚嫁入宅，往來此方，大吉。

The song says, "The Life Gate combines with the sixth Bing, and this is clearly a Heaven Escape." The classic text states: the Heaven Plate is the sixth Bing, the middle plate is the Life Gate, and the Earth Plate is the sixth Ding. When the Life Gate combines with the sixth Bing, the moon's oddity (moon qi) is under the sixth Bing on the Heaven Plate, at this time the moon's radiance covers it, and one should not disturb the oddity. If the gate falls into a tomb and is further restricted by the palace, its energy rises, internally affecting the heart and externally affecting the body; it descends to the heart, called "Xuan Zhu." Those who can believe and practice this can ascend to heaven. When there is an affair, call the name of the Jade Girl, and on Dingmao day summon the Dingmao Jade Girl to protect and assist. Then recite the incantation: "Dingmao Jade Girl protects and supports me, do not let me be harmed. Those who see me become blind, and those who hear me suffer misfortune." After reciting the incantation, leave immediately, and never look back in that direction. This direction can gain the power of a king and lord, is favorable for meeting the sovereign, holding a ritual to thank heaven, worshiping deities for blessings, and is extremely favorable for warfare, causing enemies to surrender voluntarily. It is also favorable for submitting memorials, seeking official positions, self-cultivation and retirement, eliminating evil, doing business, traveling far, and all affairs are auspicious. Marriage, moving in, and traveling in this direction are all very favorable.

假如陽遁四局，乙庚之日，乙酉時，天心為直符，加時干六乙開門為直使，加時干七宮，即生門與月奇，六丙臨六丁於一宮，是為天遁。陰遁六局，戊癸之日庚申時，天蓬為直符，加時干，六庚休門為直使，加時干四宮，即生門與月奇，六丙臨六丁於九宮，是謂天遁。

For example: In the fourth Yang Dun (Yang遁) arrangement, on an Yi day or a Geng day at the Yiyou hour, the Tianxin star is the Chief Symbol, added to the hour stem six Yi, while the Open Door is the Duty Gate, added to the兑 seven palace where the hour stem is located; at this time, the Life Gate and the monthly odd six Bing are together with six Ding in the Kan one palace, which is called Tian Dun. Similarly, in the sixth Yin Dun (Yin遁) arrangement, on a Wu day or a Gui day at the Gengshen hour, the Tianpeng star is the Chief Symbol, added to the hour stem six Geng, while the Xiu Men is the Duty Gate, added to the Xun four palace where the hour stem is located; at this time, the Life Gate and the monthly odd six Bing are together with six Ding in the Li nine palace, which is also called Tian Dun.

歌日：開門六乙合六己，地遁如斯而已矣。經日：上盤六乙，中盤開門，下盤六己。開門與六乙日奇臨地下六己，此時得日精所蔽．其氣黃，內應其脾，外應其形．任呼任用，又名黃婆金公，能修之者，南宮列仙，有事呼本旬玉女，依前法咒之大護其驗。蓋已為地戶得日精，蓋之其方，可以藏休，兵銳立寨，安營建府，造置倉庫，築垣牆，安墳開礦，修道求仙，逃亡絕跡，出陣攻城，全師捷勝，百事大吉。假如陽遁一局，丙辛之日辛卯時，天沖為直符，加時干六辛，傷門為直使，加臨一宮，即日奇臨六己於二宮，是為地遁。假如陰遁九局，夏至甲己日丙寅時，以甲子天英為直符加坤丙以景加七，其時開門，合六己下臨八宮，此名地遁。

The song says, "The Open Door combines with the Six Yi and Six Ji, and this is the way of earth concealment." The classic text states: the Heaven Plate is the Six Yi, the Middle Plate is the Open Door, and the Earth Plate is the Six Ji. The Open Door combines with the day's secret odd (Ji) to form a connection, with the Earth Plate's Six Ji beneath it. At this time, the energy is covered by the sun's essence, its color is yellow, internally corresponding to the spleen, and externally corresponding to the body. It can be summoned and used freely, also known as "Yellow Wife and Golden Husband." Those who practice this method can be ranked among the celestial assembly of the Southern Palace. When there is a matter, call the name of the Jade Girl of the current ten-day period, recite the incantation as mentioned before, and the protection is very effective. Because Ji is the earth gate, and it is covered by the sun's essence, this direction can be used for hiding troops, resting, gathering strength, setting up camps, building offices, constructing granaries, building walls, burying the dead, mining, and is also suitable for cultivating Dao and seeking immortality, escaping and hiding. When going out to fight or attack a city, the whole army will win, and all things will be prosperous. For example, in the first Yang Dun array, on a Bing day or a Xin day at the Xin Mao hour, the Tian Chong star is the chief symbol, placed on the hour's dry branch Six Xin, the Shang Men is the duty gate, placed on the Kan one palace; at this time, the day's secret odd Yi is on the Six Ji in the Kun two palace, which is called earth concealment. Another example is the ninth Yin Dun array, on a Jia day or a Ji day at the Bing Yin hour, the Tian Ying star of the Jia Zi ten-day period is the chief symbol, placed on the Bing in the Kun palace, and the Jing Gate is placed on the Dui seven palace; at this time, the Open Door and the Six Ji are both on the Gen eight palace, which is also called earth concealment.

歌日：休門六丁共太陰，欲求人遁無過此。經曰：上盤六丁，中盤休門，下盤太陰。休門與六丁星奇合，下臨太陰之位，得星精所蔽，其氣青黑，內應腎，外主耳目，名日還陽丹。修之者在世長年，有事出門，呼本旬玉女如前咒之，其方可以擇賢人，求猛將，隱形保身，通靈入夢，受道成功，說敵和仇，藏伏獻策，謀結婚姻，添進人口，和合交易，利市十倍。天則隨其所求，地則隨其所視，人則隨其所令，保持全勝之玄機也。

The song says, "Xiu Men with six Ding and Tai Yin together, if one wishes to hide, there is no better way." The classic text states: the Heaven Plate is six Ding, the middle plate is Xiu Men, and the Earth Plate is Tai Yin. Xiu Men combines with the six Ding stars and oddities, and is located below Tai Yin's position, receiving the protection of the star essence. Its color is dark blue-black. Internally it corresponds to the kidney, and externally it governs the ears and eyes. This is called "Huan Yang Dan." Those who practice this method can live long. When going out for something, call the name of the Jade Girl of the current ten-day period and recite the incantation as mentioned before. This direction can be used to select virtuous people and seek brave generals, to become invisible and protect oneself, to communicate with spirits and dream, to receive the Dao and achieve success, to persuade enemies to reconcile, to hide one's movements and offer strategies, and also to plan marriages, increase population, and promote trade. In business, one can gain ten times the profit. Above, it corresponds to heaven and fulfills whatever is desired; below, it corresponds to earth and follows whatever is viewed; in the middle, it corresponds to people and follows whatever is commanded. This is the mysterious key to securing victory.

假如陽遁七局，乙庚日丙子時，天任為直符，加時干六丙於五宮．生門為直使，加臨一宮．即休門與六丁星奇，下臨直符，前二六宮．太陰中也。假如陽遁上元一局，甲己日丙寅時，此時天上直符，臨八宮，即後一九天臨一宮，後二九地臨六宮，前二太陰臨四宮，前三六合臨九宮。假如陰遁上元九局，甲己之日丙寅時，此時天上直符，臨二宮，即前一九天臨七宮，前二九地臨六宮，後二太陰臨四宮，後三六合臨三宮，或欲出行者，於所向之方，呼其星辰之名，而行六十步，方左轉入太陰中。假如陽一局，甲己日丙寅時，六丙在八宮，以天上六甲，天蓬直符，加八宮，欲出東北方，呼其星辰之字，子禽行六十步，入太陰中，此時前二太陰臨四宮，前三六合臨九宮，左回入東南，及正南，皆太陰中也。

For example: In Yang Dun seven formations, during the Bingzi hour on a Yi day or a Geng day, the Tian Ren star is the Chief Symbol, added to the middle five palace where the time stem six Bing is located, with the Life Gate as the Duty Gate, added to the Kan one palace; at this time, the Xiu Men and six Ding stars are under the Chief Symbol, with the star name 'Zi Qin' in the乾 six palace, which is in the Tai Yin. Another example: In Yang Dun upper yuan one formation, during the Bingyin hour on a Jia day or a Ji day, the Heaven Plate Chief Symbol is in the Gen eight palace, then the next palace is Jiu Tian in the Kan one palace, the next two palaces are Jiudi in the乾 six palace, the previous two palaces are Tai Yin in the Xun four palace, and the previous three palaces are Liu He in the Li nine palace. Another example: In Yin Dun upper yuan nine formations, during the Bingyin hour on a Jia day or a Ji day, the Heaven Plate Chief Symbol is in the Kun two palace, then the previous palace is Jiu Tian in the Dui seven palace, the previous two palaces are Jiudi in the乾 six palace, the next two palaces are Tai Yin in the Xun four palace, and the next three palaces are Liu He in the Zhen three palace. If one wants to travel, one should face the direction one is going to and call out the name of the star in that palace, walk sixty steps, then turn left to enter Tai Yin. For example, in Yang Dun one formation, during the Bingyin hour on a Jia day or a Ji day, the six Bing is in the Gen eight palace, and the Heaven Plate six Jia Tian Peng Chief Symbol is added to the eight palace; if one wants to travel to the northeast, one should call out the star name 'Zi Qin', walk sixty steps to enter Tai Yin; at this time, the previous two palaces are Tai Yin in the Xun four palace, and the previous three palaces are Liu He in the Li nine palace, turning left back to the southeast and due south, all count as Tai Yin. These examples should be viewed together to understand the arrangement of the eight gods: the eight gods start from the Chief Symbol, in Yang Dun, count backward to find Jiu Tian and Jiudi, and forward to find Tai Yin and Liu He; in Yin Dun, it is the opposite, count forward to find Jiu Tian and Jiudi, and backward to find Tai Yin and Liu He. When the direction is reversed, the hiding direction also changes, so before traveling, one must first determine whether it is Yang Dun or Yin Dun.

凡出入用事，皆向六甲所在之方．呼其神名，五行相制，行六十步，左轉入太陰中。甲子旬首神名王文卿．若登壇拜將，欽授兵符．運籌發令儲糧，皆向其方，呼其神名。五行相制，行六十步，轉入太陰中，則發握如神。甲戌旬首神名徐何，若開渠、治路、決河，呼之而行如前。甲午旬首神名靈光，安營置陣，巡狩戰鬥者呼之。甲申旬首神名蓋薪，入草畋獵者呼之。甲辰旬首神名含章，求官拜將、臨民赴任者呼之。甲寅旬首神名監兵，揚兵振武，行軍者呼之。六甲內，管五行而動靜無方，其五行而含勝，有相生相剋。左手相天，右手法地，其神體好靜．故書五行相制，運化之道，無不兼該。見貴求官，左手書天字。商賈興販，親友嫁娶，書和字。入山捕獵，書獅字。部工居眾，書強字。過河治水，書土字、戊字。遊山入道，書龍字。

Whenever going out or handling affairs, one should face the direction of the Six Jia, call the name of its deity, and walk sixty steps according to the principle of mutual control among the Five Phases, then turn left and enter the Taiyin. The deity of the first day of the Jiazi ten-day cycle is named Wang Wenqing: whenever ascending the altar to appoint a general, respectfully receiving the military seal, planning strategies and issuing orders, or storing grain and supplies, one should face this direction, call this deity's name, walk sixty steps according to the principle of mutual control among the Five Phases, and then turn left into the Taiyin, thus making the affairs as if aided by a deity. The deity of the first day of the Jiaxu ten-day cycle is named Xu He: when digging a canal, repairing roads, or breaking a dam to release water, one should call this deity's name, following the same method. The deity of the first day of the Jiawu ten-day cycle is named Ling Guang: when setting up camp and arranging troops, or patrolling and fighting, one should call this deity's name. The deity of the first day of the Jiashen ten-day cycle is named Gai Xin: when entering grasslands to hunt, one should call this deity's name. The deity of the first day of the Jiachen ten-day cycle is named Han Zhang: when seeking official positions, appointing generals, or going to take office, one should call this deity's name. The deity of the first day of the Jiayin ten-day cycle is named Jian Bing: when displaying military strength and marching, one should call this deity's name. Within the Six Jia, the Five Phases are all governed, and their movements have no fixed place. Among the Five Phases, they include and overcome each other, with both mutual generation and mutual control. The left hand follows the heavens, the right hand follows the earth. These deities are by nature quiet, so writing the characters representing mutual control among the Five Phases, the way of transformation is fully included: when meeting noblemen or seeking official positions, write the character for 'heaven'; when doing business, trading, or marrying, write the character for 'harmony'; when hunting in the mountains, write the character for 'lion'; when supervising workers and gathering people, write the character for 'strength'; when crossing rivers or managing water, write the character for 'earth' or 'Wu'; when touring mountains or entering the Dao, write the character for 'dragon'. This practice of writing with the left hand is to classify the desired affair into the Five Phases and then use a character as a symbol. Writing the character, calling the deity's name, walking sixty steps, and turning left into the Taiyin form a complete set of actions; if any one is missing, the method is incomplete.

以上三遁，最宜隱遁，人莫能窺。天遁下盤合六丁，乃三奇之最靈，又為六甲之陰，謂奇門相合，有如華蓋之喪體也。地遁下盤臨六己，為六合之私門，又謂地戶之陰，謂奇門相臨，有如紫雲之遮體也。人遁下盤臨太陰，蒙昧之象。蓋陰晦不能睹萬物，謂奇門陰宮相合，如有陰雲之遮蔽也。右三遁之時，凡用事，興兵施為，出入修營宮室，萬事吉利。

The three types of concealment are most suitable for hiding one's form, making it impossible for others to detect. For heaven concealment, the earth plate aligns with the six ding, and ding is the most responsive of the three marvels. It is also the yin aspect of the six jia. When the marvel combines with the gate, it is as if a canopy covers the body. For earth concealment, the earth plate is accompanied by the six ji, and ji is the private gate of the six harmony. It is also called the yin aspect of the earth gate. When the marvel aligns with the gate, it is as if purple clouds cover the body. For human concealment, the earth plate is accompanied by the great yin, which represents a state of darkness and obscurity. In such darkness, nothing can be seen. When the marvel combines with the yin palace, it is as if dark clouds obscure the view. During these three types of concealment, any action, military movement, or construction of buildings is favorable. The distinctions among the three are as follows: heaven concealment uses the life gate paired with the bing marvel and accompanied by ding, focusing on concealment; earth concealment uses the open gate paired with the yi marvel and accompanied by ji, focusing on connecting with the earth's energy; human concealment uses the rest gate paired with the ding marvel and accompanied by great yin, focusing on hiding human traces.

歌曰：丙加甲兮鳥跌穴。進飛得地，雲龍聚會，君臣燕喜，舉動皆宜。此時從生擊死，一敵萬人，百戰百勝。不論陰陽二遁，此時出兵、行營、遠遊，百事俱吉。君子利，小人凶，所謂天盤丙奇加地盤本時，甲旬頭也。假如大寒中元陽遁九局，甲己日辛未時，此時六丙在七宮，以直符，天英加時干六辛於三宮，得六丙下臨六甲，於九官戊上。此名為飛鳥跌穴。假如大寒上局，陽三遁震宮，起甲子，甲己日丁卯時，天沖直符，加丁時干離上，即六丙下臨六甲於三宮，此名飛鳥跌穴。

The song says, "When Bing is added to Jia, the bird dives into its nest." This pattern is formed when the heavenly stem Bing is placed on the earthly stem Jia on the Earth Plate, symbolizing a bird flying directly into its nest. It represents an aggressive yet advantageous position, similar to clouds gathering and a king and ministers enjoying a feast, with every action being appropriate. At this time, one can attack from the Life Gate direction towards the Death Door direction, being able to defeat ten thousand enemies with one person, achieving victory in every battle. Whether it is Yang Dun or Yin Dun, if an army marches out, camps, or travels at this time, all affairs will be auspicious; it benefits the virtuous and harms the wicked. For example, during the middle of the Great Cold with Yang Dun nine arrays, on an甲 day or己 day at the Xinwei hour, the six Bing is in the兑 seven palace, with the value symbol and the Right Assistant Star added to the six辛 in the震 three palace, so the six Bing is placed on the six甲戊 in the离 nine palace, which is called the bird diving into its nest. Another example is during the beginning of the Great Cold with Yang Dun three arrays, starting the Jiazi from the震 three palace, on an甲 day or己 day at the Dingmao hour, the value symbol is the Heaven Piercing Star, added to the six丁 in the离 palace, so the six Bing is placed on the six甲 in the震 three palace, which is also called the bird diving into its nest.

歌曰：甲加丙兮龍回首。不問陰陽二遁，得此局，更合奇門上吉。雖無吉門，亦可用事，凡利見大人，舉兵利客．揚威萬里，從生擊死，一敵萬人，百事皆吉。假如陽遁一局．甲己日丙寅時，直符甲子戊，與開門相合，加於八宮地丙之上，此為青龍返首也。

The song says "Jia added to Bing, the dragon turns its head." This pattern involves the heavenly stem Jia placed on top of the earthly branch Bing, which is located on the earth plate, with the heavenly stem Jia being the first of the ten heavenly stems. It symbolizes the dragon turning its head to look back. Regardless of whether it is a yang遁 or yin遁, if this pattern is obtained, and it is combined with a favorable gate, it forms an excellent auspicious pattern. Even if there is no favorable gate, it can still be used normally. In matters such as meeting important people or launching military campaigns, the guest side benefits from taking the initiative to attack, achieving great influence. Attacking from the life gate direction against the death gate direction, one person can defeat ten thousand, and all affairs will be auspicious. For example, in the first yang遁, during the Bingyin hour on a Jia or Ji day, the value symbol Jiaziwu combines with the open door, and the heavenly stem Jia is placed on top of the earth branch Bing in the eighth palace of Gen, which is the pattern of the azure dragon turning its head.

歌曰：又有三奇游六儀。號為玉女守門扉。若作陰私和合事．請君但向此中推。三奇游六儀者，乃天上乙丙丁遊於甲子戊甲戌己甲申庚，甲午辛，甲辰壬，甲寅癸，之六儀也。玉女守門者，謂丁為玉女，而會天乙，直使之門也。如陽遁一局，甲己月庚午時，丁奇在兌，而庚午時亦在兌，休門直使加地丁七宮是也。故甲子用庚午，甲戌用己卯，甲申用戊子，甲午用丁酉，，甲辰用丙午、甲寅用乙卯。

The song says, "There are also the Three Marvels moving through the Six Instruments, known as the Jade Maiden guarding the gate; if you are doing private and harmonious affairs, please calculate within this." The term "Three Marvels moving through the Six Instruments" refers to the three marvels, which are the heavenly stems 乙, 丙, and 丁, moving onto the six instruments on the earth plate, which are Jiazi戊, Jiaxu己, Jiashen庚, Jiawu辛, Jiachen壬, and Jiayin癸. The term "Jade Maiden guarding the gate" is because 丁 is called the Jade Maiden, and it meets the gate corresponding to the chief symbol and duty gate. For example, in the first Yang Dun array, on an 甲 day or 己 day at the time of Gengwu, the 丁 marvel is in the 兑 seventh palace, and the stem of the hour Gengwu also falls in the 兑 palace. The Xiu Men, as the duty gate, is added to the earth plate at the position of 丁 in the 兑 seventh palace, which is exactly this pattern. Therefore, when calculating, in the Jiazi ten-day cycle use the time of Gengwu, in the Jiaxu ten-day cycle use the time of Jimao, in the Jiashen ten-day cycle use the time of Wuzi, in the Jiawu ten-day cycle use the time of Dingyou, in the Jiachen ten-day cycle use the time of Bingwu, and in the Jiayin ten-day cycle use the time of Yimao.

歌曰：三奇得使誠堪使，六甲遇之非小補。乙馬逢犬丙鼠猴，六丁玉女騎龍虎。甲戌甲午乙為使．甲子甲申丙為使，甲辰甲寅丁為使，其法甲木畏庚金，是以三奇所使，除去巳酉丑，而甲午甲戌拱乙未，且乙木生午墓戌故．乙為使也。火庫於戌，而亥宮，甲木生丙火．是以甲子、甲申拱戌亥，而丙為使也。丁卯為甲子之陰，甲寅、甲辰拱之，故丁為使也。乙為使者，乙奇加甲戌、甲午丙為使者，丙奇加甲子、甲申也。丁為使者，丁奇加甲辰、甲寅也。此時最吉。

The song says, "The Three Marvels with their proper agents are indeed effective, and encountering them in the Six Jia cycles brings significant benefit; when the horse of Yi meets the dog, the mouse and monkey of Bing, and the dragon and tiger of Ding, the Six Ding Jade Woman rides them." Specifically, in the cycles of Jia Xu and Jia Wu, Yi is the agent; in the cycles of Jia Zi and Jia Shen, Bing is the agent; and in the cycles of Jia Chen and Jia Yin, Ding is the agent. The reasoning is as follows: Jia belongs to wood, which fears Geng metal, so the agents of the Three Marvels must avoid the metal triad of Si-You-Chou. Between Jia Wu and Jia Xu lies Yi Wei, and Yi wood is born in Wu and buried in Xu, so Yi serves as their agent. The repository of fire is in Xu, and in the Hai Palace, Jia wood can generate Bing fire. Between Jia Zi and Jia Shen lies Xu and Hai, so Bing serves as their agent. Ding Mao is the hidden spirit of Jia Zi, and Jia Yin and Jia Chen enclose Ding Mao in between, so Ding serves as their agent. In practical terms, when Yi is the agent, Yi Qi is placed on Jia Xu and Jia Wu; when Bing is the agent, Bing Qi is placed on Jia Zi and Jia Shen; and when Ding is the agent, Ding Qi is placed on Jia Chen and Jia Yin. Such an hour is most auspicious.

假令陽遁九局，甲己日庚午時，此時六乙日奇下臨三宮，甲午是為乙奇得使。假令陰遁三局，丙辛日壬辰時，此時乙奇在杜門，下臨九官．甲午辛亦為乙奇得使。假令陽遁九局，乙庚日戊寅時，此時丁奇下臨四宮，甲辰是為丁奇得使，但乙奇加甲午辛乃青龍逃走，丙奇加甲申庚上，乃熒入太白，丁奇加甲寅癸，乃朱雀投江。兒此三者，尚有微疵不吉。如遇本旬直符同臨其上，方可用之而吉也。

For example, in the ninth Yang Dun (Yang遁) arrangement, on a Jia or Ji day, during the Gengwu hour, the Six Yi (六乙) day spirit is placed under the Zhen trigram (震) third palace on top of Jiawu, which is called the Yi spirit gaining power. Similarly, in the third Yin Dun (阴遁) arrangement, on a Bing or Xin day, during the Renchen hour, the Yi spirit follows the Du gate (杜门) and is placed under the Li trigram (离) ninth palace, also falling on Jiawu and Xin, which is also called the Yi spirit gaining power. Another example is in the ninth Yang Dun arrangement, on a Yi or Geng day, during the Wuyin hour, the Ding spirit is placed under the Xun trigram (巽) fourth palace on top of Jiachen, which is called the Ding spirit gaining power. However, it is important to note that when the Yi spirit is combined with Jiawu and Xin, it forms the Vermilion Bird fleeing (青龙逃走); when the Bing spirit is combined with Jiashen and Geng, it forms the planet Mars entering the planet Wei (荧惑入太白); and when the Ding spirit is combined with Jiayin and Gui, it forms the Azure Dragon falling into the river (朱雀投江). These three situations, although called gaining power, still carry flaws and are not auspicious. Only when the value symbol (值符) of the current ten-day period is also present on the same palace can it be safely used and result in good fortune. This shows that 'gaining power' does not necessarily mean good fortune; it also depends on whether the spirit and the instrument (奇仪) have compatible Five Phases (五行). When the value symbol of the current ten-day period is also present, it is as if the beginning of the ten-day period is personally intervening, thus suppressing the ominous patterns.

歌日：天上六丙合九天，再合生門神遁然。丙奇與生門下臨九天之位，得神靈所蔽其方．可以祭神靈，用聖術畫地，立籌，步鳳，置造壇場，刻鬼神，攝魔昧，自有威伏。更利攻虛、陰謀密計，玄妙開基，修建廟宇，塑畫褙表神像，以應神候。

The song says, "Sixth Heaven's Bing joins Jiu Tian, then joins the Life Gate, and divine concealment arises." This pattern is formed when the Bing oddity and the Life Gate both fall in the position of Jiu Tian, thus receiving the protection of the divine. This direction is suitable for worshipping deities, using Daoist techniques to draw lines and step on the star patterns, setting up altars, carving images of ghosts and spirits, and capturing demons and spirits. Naturally, it has power to subdue them. Moreover, it is favorable for attacking an enemy's vulnerable points, as well as for secret plots, establishing mysterious foundations, and building temples and carving and decorating divine images to respond to the divine.

歌日：天上六乙合九地，臨於杜門鬼遁取。丁奇與休門相合．下臨九地之位，又曰乙奇與開門相合，下臨九地之位，得鬼神隱伏之蔽其方，可以探機．偷營劫寨，設伏攻虛，密伺動靜，詭詐文書．超亡，薦孤拔寡，以候鬼應。

The song says, "Heavenly Six Yi combines with Jiudi, resting upon Xiu Men and Ding Wonder." The method involves Ding Qi combining with Xiu Men and being placed over Jiudi; another interpretation is that Yi Qi combines with Open Door and is placed over Jiudi. This position grants protection from spirits and ghosts, allowing one to uncover secrets, ambush the enemy's weak points, set up hidden troops, secretly observe the enemy's movements, forge deceptive documents, and perform rituals to liberate souls and assist the lonely and destitute, waiting for the spirits to respond.

歌曰：天上六乙合三門，下臨巽宮風遁矣。又曰：丙奇與開門相合，下臨巽宮不犯墓。迫得靈奇順風爽帆之蔽。又曰：三吉門臨地盤乙奇。又曰：開休生三門與六丁星奇相合，下臨地下六己。又曰：辛儀與奇門下臨六乙，其方可以默吸風雲；噴噀旗旐。令眾士沉吟聽音。又丙奇開門相合，下臨坤宮，更宜禱祭風伯雨師，敵壘戰立旌旗，以候風應。

The song says, "At the top six Yi combines with three gates, below it is the Xun palace, and thus wind遁 occurs." Another saying states that the Bing qi combines with the Open Door, and when it is below the Xun palace, it does not violate the burial of the qi or the pressure of the gate, thus receiving the protection of a magical and favorable wind that allows the sails to spread. Another saying states that the three auspicious gates are located above the Earthly Yi qi. Another saying states that the Open, Rest, and Life gates combine with the Six Ding star qi, and are below the Six Ji on the Earth Plate. Another saying states that the Xin instrument combines with the qi door and is below the Six Yi. Any direction that meets these conditions can silently absorb the qi of wind and cloud, spray it onto the banners, and make the soldiers hold their breath and listen to the commands. Additionally, when the Bing qi combines with the Open Door and is below the Kun palace, it is more suitable to pray to the wind god and rain god, raise banners opposite the enemy camp, and wait for the wind to respond.

雲遁歌日：天上六乙合六辛，臨三吉門雲遁取。又日：凡乙奇與開門合，下臨坤官不犯墓。迫得雲之蔽。又日：乙奇與開門合，下臨六辛，其方可以默吸風雲噴噀，甲冑音遙普遍，或記射鵰為名，令士卒仰望，並及利求雨澤，助農稼．建立營造軍器，以候雲應。

The song of Yun Dun says, "Heavenly Six Yi combines with Six Xin, and Yun Dun is taken when the three auspicious gates are present." It also states: whenever the Yi qi combines with the Open Door, and is below the Kun palace without violating the burial of the heavenly stem or the gate being pressed, it will receive the protection of clouds. It also says: when the Yi qi combines with the Open Door and is below Six Xin, such a direction can quietly absorb the winds and clouds and release them, making the sound of armor and weapons spread far and wide. It can also be used as a pretext for shooting eagles, making soldiers look up and observe. It is also favorable for praying for rain, assisting in farming and cultivation, building camps, and manufacturing military equipment, waiting for the clouds to respond.

歌曰：日奇合休於坎宮，此為龍遁雲從起。又日：伏吟乙奇與休門相合，下臨六癸，或在坎，得龍之蔽其方，可以祭龍神，祈雨澤，水戰演敵，計量江面，把守河渡，教習水戰，密運機謀，移舟轉向，下船開江，造置水櫃，祭禱鬼神，填堤塞河。修橋穿井，以應龍候。

The song says, "The odd days join with Xiu Men in the Kan palace, which is called Dragon Concealment and Clouds Rising." Another explanation states that in a situation of Hidden Chant, if the Yi odd day combines with Xiu Men and is under the six Gui or falls in the Kan palace, it receives the protection of the dragon. This direction is suitable for worshipping the dragon god and praying for rain, practicing naval warfare, measuring river surfaces, guarding ferry crossings, and training naval troops. It can also be used for secretly planning strategies, moving ships and changing their direction, launching ships, building water storage facilities, praying to ghosts and spirits, constructing dikes to block rivers, and building bridges and digging wells, to respond to the dragon's reaction.

歌日：天上六乙合六辛，臨休到艮虎遁門。又曰，乙奇與生門臨六辛，得虎之蔽。一雲辛儀合生臨艮具方，可以招安，設伏邀擊．計度要害，據險守禦，建立山寨，措置關隘，防險修鑿，以候虎應。

The song says, "Heavenly Six Yi combines with earthly Six Xin, arriving at the Resting Gate to enter the Tiger's Gate." It also says that when the Yi oddity is with the Life Gate at Six Xin, it receives the protection of the tiger. Another saying is that when the Xin symbol combines with the Life Gate and falls in the Gen palace, this direction can attract and pacify people, set up ambushes to intercept, measure dangerous terrain, hold a strategic position for defense, establish mountain strongholds, arrange passes and fortifications, and guard against dangers, waiting for the tiger's response.

煙波文曰：天三門兮地四戶，問君此法從何處。太沖小吉與從魁，此是天門私出路。地戶除危定與開，舉事皆從此中去。入式歌云：天乙會合女陰私。所謂天乙會合女陰私之事，要在三奇臨六儀，與三奇吉門合太沖，從魁小吉天三門，加除定危開地四戶，是謂福食、遠行、出入皆吉。

The "Yanbo Diao Sǒu Fu" says, "Heaven has three gates, Earth has four doors; ask you, where does this method come from? Tai Chong, Xiao Ji, and Cong Kuai are the secret paths of the heavenly gate; the earthly doors include Chú, Ding, Wei, and Kai, and all matters should be decided through these." The "Ru Shi Ge" says, "Tian Yi meets and combines with female private matters." What is meant by Tian Yi meeting and combining with female private matters is that the Three Marvels are located upon the Six Instruments, and the Three Marvels and auspicious gates are all situated on Tai Chong, Cong Kuai, and Xiao Ji, which are the three heavenly gate positions. In addition, the four earthly door positions are Chú, Ding, Wei, and Kai. When these conditions are met, banquets, gatherings, long journeys, and departures are all favorable.

歌云：本月將名加時支，十二月將順遍數。太沖小吉與從魁，三方游禍天門便。以月將加時支，順數也。假如：正月雨水後用午時出行，則以月將登明加於時支午宮，登明在午上，神后在未，大吉在申，功曹在酉，太沖在戌，戌方為天門，天罡在亥，太乙在子，勝光在丑，小吉在寅，寅方為天門，傳送在卯，從魁在辰，辰方為天門，餘仿此。

The song says, "The name of the month general is added to the earthly branch of the hour, and the twelve month generals are counted in order; Tai Chong, Xiao Ji, and Cong Kuai, the three directions of wandering misfortune are at the heavenly gate." This means that the month general is placed on the earthly branch of the hour, and then counted in sequence. For example, if one is to travel at the hour of Wu in the month of Zhengyue after the rainwater period, the month general of Zhengyue, Dengming, is placed on the Wu branch. Dengming is at Wu, Shenhou at Wei, Dajiji at Shen, Gongcao at You, Tai Chong at Xu—Xu is the heavenly gate; Tian Gang at Hai, Taiyi at Zi, Shengguang at Chou, Xiao Ji at Yin—Yin is also the heavenly gate; Chuan Song at Mao, Cong Kuai at Chen—Chen is also the heavenly gate. It can be seen that the three heavenly gates are the three deities Tai Chong, Xiao Ji, and Cong Kuai. These three deities among the twelve heavenly generals are of a peaceful nature, so they are chosen as the paths for private travel. The same method applies to the other months.

以授時曆看，審訂太陽過宮方，可選用如去年十二月大寒節，某日時刻日纏玄枵之次，太陽在子，以神后出將加用時，世俗但知登明為正月將，卻不知待雨水節後，某日時刻日躔娵皆之次，太陽方過亥宮，以登明天月將，方可用登明天月將加用時，以次輪去，如遇從魁小吉太沖，即是天三門也。如得本日貴人到乾亥，就是貴人登天門。天罡辰，太乙巳，勝光午．小吉未，傳送申，從魁酉，一河魁戌，登明亥，神后子，大吉丑，功曹寅，太沖卯，正月亥，二月戌，三月酉，四月申，五月未，六月午，七月巳，八月辰，九月卯，十月寅，十一月丑，十二月子。

The use of the month general requires consulting the "Granting the Right Time Calendar" to determine the exact moment when the sun enters a new palace. For example, on a certain day and hour of the winter solstice last year in the twelfth lunar month, the sun was in the palace of Zi, so the general should be Shenshou added to the time of action. Common people only know that Dengming is the month general for the first lunar month, but they do not know that after the rains festival on a certain day and hour, the sun actually enters the palace of Hai, and then Dengming can be used as the month general for that time. Then the sequence continues, and when the three deities of Tian Sanmen fall, they are the three gates. If the nobleman happens to be in the palace of Qian at the position of Hai, it is called "the nobleman enters the heavenly gate." The fixed correspondence between the twelve month generals and the earth branches is: Tian Gang in Chen, Tai Yi in Si, Sheng Guang in Wu, Xiao Ji in Wei, Cheng Song in Shen, Cong Kuai in You, He Kuai in Xu, Deng Ming in Hai, Shen Hou in Zi, Da Ji in Chou, Gong Cao in Yin, Tai Chong in Mao. The month generals used each month are: first lunar month in Hai, second in Xu, third in You, fourth in Shen, fifth in Wei, sixth in Wu, seventh in Si, eighth in Chen, ninth in Mao, tenth in Yin, eleventh in Chou, twelfth in Zi. It is important to clearly distinguish between "month general" and "month builder": the month general is determined by the sun entering a new palace, and it moves in the opposite direction to the month builder, retreating each month. The time to change the general is based on the intersection of the middle solar term, not on the first day of the month, otherwise the entire Tian Sanmen will be misaligned.

歌云：用時支上加月建，建除滿平一順流。定執破危相接去，成收開閉掌中周。除定危開為地戶，此方有難來修避。以月建加用時順數，如寅上起建卯為除，午為定，酉為危，子為開，三奇臨之大吉。正月寅上起建，二月卯上起建，餘仿此。如九月某日用巳時，則以戌建加於時支巳宮，除在午，午為地戶，滿在未，平在申，定在酉，酉為地戶，執在戌，破在亥，危在子，子為地戶，成在丑，收在寅，開在卯，卯為地戶，子午卯酉，四方俱吉。

The song says, "When using the time, add the month builder to the earthly branch of the hour. The sequence is built, removed, full, level, and smooth in order. The positions of fixed, broken, dangerous, and opening are connected. When these positions are reached, the outcomes are determined. If the three marvels are present at these positions, it is very auspicious." Among the twelve divine spirits of the month, the positions of removal, fixed, danger, and opening are considered the four gates of the earth. In times of danger, one can seek refuge in these four directions. The method is to add the month builder to the earthly branch of the hour and count forward in sequence. For example, if the month builder starts at寅 (Yin) on the hour branch, then卯 (Mao) is removal,午 (Wu) is fixed,酉 (You) is danger, and子 (Zi) is opening. If the three marvels are present at these positions, it is very auspicious. In the first lunar month, the month builder starts at寅 (Yin); in the second lunar month, it starts at卯 (Mao), and so on for the rest of the months. For instance, on a certain day in the ninth lunar month using the hour of巳 (Si), the month builder for the ninth month, which is戌 (Xu), is added to the hour branch of巳 (Si). Removal is at午 (Wu), which is one of the earth gates; full is at未 (Wei), level at申 (Shen), fixed at酉 (You), which is another earth gate; broken at戌 (Xu), danger at子 (Zi), which is another earth gate; completed at丑 (Chou), collected at寅 (Yin), opening at卯 (Mao), which is another earth gate. The directions of子 (Zi), 午 (Wu), 卯 (Mao), and 酉 (You) are all auspicious.

六合太陰太常君，三辰元是地私門。更得奇門相照耀，出行百事總欣欣。以天月將加所用正時，看貴人所泊何宮，即於貴人上起，貴人、螣蛇、朱雀、六合、勾陳、青龍、天空、白虎、太常、玄武、太陰、天后、順逆而行。

The song says, "Liu He, Tai Yin, Tai Chang, the three bright stars belong to the earthly gate; if the odd door shines together, traveling brings joy in all affairs." To find the earthly gate, add the month's heavenly month general to the correct hour, then see which palace the nobleman falls into. Starting from that palace, count in the order of nobleman, taming snake, vermilion bird, Liu He, Gou Chen, azure dragon, sky, white tiger, Tai Chang, black tortoise, Tai Yin, and Heavenly Empress. Determine whether to proceed clockwise or counterclockwise based on the day's situation.

陽貴人出於先天之坤，子上起甲干順布，乙癸在丑，庚與乙合，戊與癸合，取干德合者，為貴人，故庚戊二干陽貴人在丑是也。己干在未，甲與己合，故甲干陽貴人在未，陰貴人出於後天之坤，申上起甲干逆行，乙癸在未，庚戊得合，故庚戊陰貴人在未，己干在丑，甲與己合，故甲干陰貴人在丑。自亥至辰，陰陽貴順行，自巳至戌，陰陽貴逆行。若得六合太陰太常三神，與奇門同臨其方者，百事大吉。陽時宜擊，陰時宜陝。陽先舉，陰從應。凡欲擊者，為破，而擊之陝者，密而去之，其敗軍宜向六合下走而出也。

The Yang Nobleman comes from the position of the Earth Trigram in the Earlier Heaven Trigrams. Starting from the Zi position, the Heavenly Stems are arranged in order. Yi and Gui fall on Chou. Since Geng combines with Yi and Wu combines with Gui, any Heavenly Stems that combine with the stem of the Earth Trigram are considered Noblemen. Therefore, the Yang Nobleman of Geng and Wu falls on Chou. The stem Ji falls on Wei, and since Ji combines with Ji, the Yang Nobleman of Ji falls on Wei. The Yin Nobleman comes from the position of the Earth Trigram in the Later Heaven Trigrams. Starting from Shen, the Heavenly Stems are arranged in reverse order. Yi and Gui fall on Wei. Since Geng and Wu combine, the Yin Nobleman of Geng and Wu falls on Wei. The stem Ji falls on Chou, and since Ji combines with Ji, the Yin Nobleman of Ji falls on Chou. If the Nobleman falls between Hai and Chen, both Yin and Yang Noblemen move forward. If the Nobleman falls between Si and Xu, both Yin and Yang Noblemen move backward. If the Three Gods of Liu He, Tai Yin, and Tai Chang appear together with the Gate of the Gate in the same direction, all affairs will be very auspicious. In Yang time, it is suitable for active attack; in Yin time, it is suitable for concealment and withdrawal. In Yang time, one should strike first; in Yin time, one should respond later. Any attack is considered breaking the enemy, and concealment means secretly withdrawing. A retreating army should escape in the direction of Liu He.

假如以六合太陰太常為三辰，依圖推看在何方日支，自子至巳為陽用陽貴人，自午至亥為陰用陰貴人，假如丁亥日亥為陽日，丙丁豬雞位，則亥豬為陽日貴人，須用貴人加亥上順數去，卻是六合太陰太常何處即是地私門，此只論日不論時，然須得奇門方可用又一起例審太陽過宮，以月將加用時，尋本日貴人起星求地私門假如正月亥將，若甲日用辰時，即以亥加辰順數，去尋本日陽貴未到子，陽貴順行，則螣在丑，朱雀在寅，六合在卯，為私門，勾陳在辰，青龍在巳，天空在午，白虎在未，太常在申，為私門，玄武在酉，太陰在戌，為私門，天后在亥，如用陰貴，亦以亥加辰陰貴，丑到午，陰貴逆行，則螣蛇在巳，朱雀在辰，六合在卯，為私門，勾陳在寅，青龍在丑，天空在子，白虎在亥，太常在戌，為私門，玄武在酉，太陰在申，為私門，天后在未，餘仿此。

Using the Liu He, 太阴, and 太常 as the three celestial directions, refer to the diagram to determine where they fall. Then check the day branch: if the day branch is from 子 to 巳, it is yang, and use the yang nobleman; if from 午 to 亥, it is yin, and use the yin nobleman. For example, on a Dinghai day, 亥 belongs to yang, so according to the mnemonic "丙丁猪鸡位," 亥 is the yang nobleman for 丁 day. Place the nobleman on 亥 and count forward to find where Liu He, 太阴, and 太常 fall; those positions are the private doors. This method only considers the day, not the time, but it still requires the presence of the qimen to be applicable. Another method involves first examining the sun's movement through the twelve zodiac animals, placing the month general on the chosen time, then finding the day's nobleman to arrange the twelve heavenly stems in order to determine the private door. For example, in the first lunar month using 亥 as the month general, on an 甲 day at 辰 time, place 亥 on 辰 and count forward. The yang nobleman for 甲 day falls on 子; following the yang nobleman's direction, 螣蛇 is on 丑, 朱雀 on 寅, 六合 on 卯 (卯 is the private door), 勾陈 on 辰, 青龙 on 巳, 天空 on 午, 白虎 on 未, 太常 on 申 (申 is the private door), 玄武 on 酉, 太阴 on 戌 (戌 is the private door), 天后 on 亥. If using the yin nobleman instead, place 亥 on 辰 again, and the yin nobleman falls on 午; following the yin nobleman's reverse direction, 螣蛇 is on 巳, Vermilion Bird on 辰, Liu He on 卯 (卯 is the private door), Gou Chen on 寅, Azure Dragon on 丑, 天空 on 子, White Tiger on 亥, 太常 on 戌 (戌 is the private door), Black Tortoise on 酉, 太阴 on 申 (申 is the private door), Heavenly Empress on 未. The rest of the days follow the same pattern. In summary, to find the private door involves three steps: first determine the month general for the current month and place it on the chosen time, then determine whether to use the yang or yin nobleman and whether to count forward or backward based on the day stem and day branch's yin and yang, and finally count the positions of Liu He, 太常, and 太阴 to find the three directions which are the private doors for secret entry and exit.

陽貴詩曰：庚戊見牛甲在羊，乙猴己鼠丙雞方。丁豬癸蛇壬是兔，六辛逢虎貴為陽。陰貴詩日：甲貴陰牛庚戊羊，乙陰在鼠己猴鄉。丙豬丁雞辛遇馬，壬蛇癸兔屬陰方。

The mnemonic poem for the Yang Nobleman states: The Yang Nobleman of Geng and Wu is found at Chou when encountering Ox; the Yang Nobleman of Jia is at Chou when encountering Sheep; the Yang Nobleman of Yi is at Shen when encountering Monkey; the Yang Nobleman of Ji is at Zi when encountering Rat; the Yang Nobleman of Bing is at You when encountering Rooster; the Yang Nobleman of Ding is at Hai when encountering Pig; the Yang Nobleman of Gui is at Si when encountering Snake; the Yang Nobleman of Ren is at Mao when encountering Rabbit; and the Yang Nobleman of Xin is at Yin when encountering Tiger. These are all Yang Nobleman positions. The mnemonic poem for the Yin Nobleman states: The Yin Nobleman of Jia is at Chou when encountering Ox; the Yin Nobleman of Geng and Wu is at Wei when encountering Sheep; the Yin Nobleman of Yi is at Zi when encountering Rat; the Yin Nobleman of Ji is at Shen when encountering Monkey; the Yin Nobleman of Bing is at Hai when encountering Pig; the Yin Nobleman of Ding is at You when encountering Rooster; the Yin Nobleman of Xin is at Wu when encountering Horse; the Yin Nobleman of Ren is at Si when encountering Snake; the Yin Nobleman of Gui is at Mao when encountering Rabbit. These are all Yin Nobleman positions.

旦貴用上一字，即上圖之乙、巽、丙、丁、坤、庚六時；夜貴用下一字，即上圖之辛、乾、壬、癸、民、甲六時。貴人所到之宮，自亥至辰，為陽支，宜順行；自巳至戌，為陰支，宜逆行。二圖當相合推用，但分之以知甲在卯宮，用暮貴巽在巳宮，用日貴，餘仿此。假如正月雨水後，太陽躔娵訾之次，月將在亥，則以亥加所用時之上下，以分旦暮，定其陰陽，又視貴人所到之宮，詳其陽支宜順，陰支宜逆，以求三辰所在之方也。

Using the previous character of the morning nobleman, we get the six hours corresponding to the positions of Yi, Xun, Bing, Ding, Kun, and Geng in the diagram above; using the next character of the evening nobleman, we get the six hours corresponding to the positions of Xin, Qian, Ren, Gui, Gen, and Jia in the diagram above. If the nobleman falls in the area from亥 to 辰, which belongs to the yang branches, the twelve heavenly generals should be moved in the clockwise direction; if the nobleman falls in the area from巳 to 戌, which belongs to the yin branches, the twelve heavenly generals should be moved in the counterclockwise direction. The two diagrams should be used together for calculation. If viewed separately, we can determine: when Jia falls in the卯 position, use the evening nobleman; when Xun falls in the巳 position, use the morning nobleman; the rest follow the same pattern. For example, after the rainwater solar term in the first lunar month, the sun is located in the娵訾 sector, and the month general is in亥. Place亥 on the previous or next character of the used hour, to distinguish between the morning and evening nobleman, determine the yin and yang; then check which position the nobleman falls into, carefully examine whether the yang branches should be moved clockwise or the yin branches should be moved counterclockwise, and thus determine the positions of the three stars: Liu He, Tai Chang, and Tai Yin.

假如甲日用卯時．屬下一字，用暮貴定為陽貴，則以亥加卯宮順行。陽貴人未在亥，亥為陽支，加貴人順行，六合在寅，太常在未，太陰在酉也。假如甲日用午時，屬上一字，用旦貴定為陰貴，則以亥加午宮順行：陰貴丑在申，申為陰支．加貴人逆行。太陰在戌，太常在子，六合在巳也。假如甲日用子時屬下一字，用暮貴，又定為陽貴人，則以亥加子順行；陽貴人在申，申為陰支．加貴人逆行。太陰在戌，太常在子，六合在巳，也餘仿此。

For example, on a Jia day using the卯 (Mao) hour, which belongs to the next character, we use the evening nobleman (暮贵). This is determined as a yang nobleman, so we place亥 (Hai) in the Mao palace and proceed in a clockwise direction. The yang nobleman of Jia falls on亥 (Hai), which is a yang branch, so we proceed clockwise from the nobleman. Thus, the Liu He (Liu He) falls on寅 (Yin), 太常 (Tai Chang) on未 (Wei), and 太阴 (Tai Yin) on酉 (You). Another example is on a Jia day using the午 (Wu) hour, which belongs to the previous character, so we use the morning nobleman (旦贵). This is determined as a yin nobleman, so we place亥 (Hai) in the Wu palace and proceed clockwise. The yin nobleman of Jia falls on丑 (Chou), which is a yin branch, so we proceed counterclockwise from the nobleman. Thus, 太阴 (Tai Yin) falls on戌 (Xu), 太常 (Tai Chang) on子 (Zi), and Liu He (Liu He) on巳 (Si). A third example is on a Jia day using the子 (Zi) hour, which belongs to the next character, so we use the evening nobleman (暮贵). This is determined as a yang nobleman, so we place亥 (Hai) in the Zi palace and proceed clockwise. The yang nobleman of Jia falls on申 (Shen), which is a yin branch, so we still proceed counterclockwise from the nobleman. Thus, 太阴 (Tai Yin) falls on戌 (Xu), 太常 (Tai Chang) on子 (Zi), and Liu He (Liu He) on巳 (Si). The remaining days and hours follow the same pattern. By examining these three examples, we can summarize two rules: first, determine whether the hour belongs to the previous or next character to decide whether to use the morning or evening nobleman. Second, do not consider the yin or yang of the hour itself, but only the yin or yang of the nobleman's palace, which determines whether the twelve heavenly generals are arranged clockwise or counterclockwise. The second rule is often misused, so it must be carefully observed.

歌日：太沖天馬最為貴，卒然有難宜逃避。但當乘取天馬行，劍戟如山不足畏。歌云：將支加在用時支，順輪十二逢卯止。卯止宮為天馬方，此方避難真亨利。以天月將加所用正時，順流去，遇卯字佳處，即是太沖、天馬方也。幾有緊急事，從天馬而出，可避禍也。先用月將加於本時，順數至卯，即太沖。太沖即天馬方也，其月將過宮之法，即太陽也。假如正月雨水前後，用子時月將，數至卯在辰上，逢卯字到辰，其辰上天馬方也。登明在亥，以亥加子宮，則子在於丑矣。

The song says, "The Heavenly Horse is most precious, when sudden difficulties arise, one should escape; but one should ride the Heavenly Horse, for mountains of swords and spears are not to be feared." Another song states, "Place the Month General on the used hour, count in order through the twelve, stopping at the moment of卯; the palace where卯 falls is the Heavenly Horse direction, and this direction is truly favorable for avoiding calamity." The method is to place the Heavenly Horse on the used hour, then count in order, until reaching the character "卯," which indicates the direction of the Heavenly Horse. Whenever encountering urgent matters, one should leave from the Heavenly Horse direction to avoid misfortune. The specific sequence is: first place the Month General on the current hour, then count in order until reaching "卯," the god corresponding to "卯" is the Tai Chong, which is the Heavenly Horse direction; the method of moving the Month General is based on the actual position of the sun. For example, if using the Zi hour during the rainwater period in the first lunar month, place the Month General on the Zi hour and count in order, if "卯" falls on the Chen direction, then the Chen direction is the Heavenly Horse direction—because in the first lunar month, the Month General is Deng Ming at the亥, placing the亥 on the Zi hour, the Zi moves to the Chou, and so on, resulting in this outcome.

天月將：正月亥，二月戌，三月酉，四月申，五月未，六月午，七月巳，八月辰，九月卯，十月寅，十一月丑，十二月子。

This is the table of the Earthly Branches corresponding to the monthly generals (月将) for the twelve months. The monthly general (月将) is determined by the movement of the sun through the zodiac, and its direction is opposite to the month builder (月建). Starting from the tenth Earthly Branch (亥) in the first month, it moves backward one branch each month, reaching the first Earthly Branch (子) by the twelfth month. When using this, first check the almanac to confirm that the sun has passed through its palace, then take the general of the current month and place it on top of the time used. Methods such as the three heavenly gates (天三门), private gates (地私门), great surge (太冲), and heavenly horse (天马) all start from this step.

地月將：正月寅，二月卯，三月辰，四月巳，五月午，六月未，七月申，八月酉，九月戌，十月亥，十一月子，十二月丑。

This is the table of the Earthly Branches corresponding to the Month Generals for the twelve months, also known as the Month Builder. It starts from the Branch Yin in the first month and progresses one Branch forward each month, reaching the Branch Chou in the twelfth month. This direction of progression is exactly opposite to the retrograde direction of the Heavenly and Earthly Generals. When calculating the Four Doors of the Earth, the twelve Deities of the Construction and Removal are determined by adding the current Month Builder to the Earthly Branch of the hour of the day and counting forward.

以授時曆看審訂太陽過子丑寅卯辰巳午未申酉戌亥 宮方可選用太沖天馬方 時時時時時時時時時時時時 正月登明將太沖天馬方 辰巳午未中酉戌亥子丑寅卯 二月河魁將太沖天馬方 巳午未申酉戌亥子丑寅卯辰 三月從魁將太沖天馬方 午未申酉戌亥子丑寅卯辰巳 四月傳送將太沖天馬方 未申酉戌亥子丑寅卯辰巳午 五月小吉將太沖天馬方 申酉戌亥子丑寅卯辰巳午未 六月勝光將太沖天馬方 酉戌亥子丑寅卯辰巳午未申 七月太乙將太沖天馬方 戌亥子丑寅卯辰巳午未申酉 八月天罡將太沖天馬方 亥子丑寅卯辰巳午未申酉戌 九月天沖將太沖天馬方 子丑寅卯辰巳午未申酉戌亥 十月功曹將太沖天馬方 丑寅卯辰巳午未申酉戌亥子 十一月大吉將太沖天馬方寅卯辰巳午未申酉戌亥子丑 十二月神后將太沖天馬方卯辰巳午未申酉戌亥子丑寅

This is a quick reference table for the Tai Chong Tian Ma Fang. It should be read by matching rows and columns. The two lines at the top, when read together, are "Using the Shoushi Calendar to determine the Sun's palace transition, one can then use the Tai Chong Tian Ma Fang." This indicates that one must first consult the Shoushi Calendar to confirm the Sun's palace transition before using this table. The twelve "shi" (time) characters on the right side correspond to the twelve earthly branches: Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai, forming twelve columns. Below are twelve rows, each row beginning with the month's corresponding month general (yue jiang), such as Dengming for the first month, Heqiu for the second, Congkui for the third, and so on. Within each row, the twelve earthly branches indicate the direction of the Heavenly Horse for traveling at the corresponding hour. When using the table, first determine the row based on the month, then the column based on the hour. The earthly branch at the intersection of the row and column is the direction where one can ride a horse to avoid danger. It can be seen that each row is shifted one position to the right compared to the previous row, which corresponds to the gradual retreat of the month generals each month. Within the same row, from left to right, the positions gradually advance, because as the hour progresses, the starting point of the added influence also shifts. With this ready-made table, one does not need to recalculate the month general and time influence from scratch in an emergency; one can simply use the month and hour directly. This is precisely the intention of the book to transform the mnemonic into a table. Later "Shi Jia Qi Men Pan" (Time-based Qi Men Disk) in qi men books are largely derived from such palm diagrams.

歌日：奇與門兮共太陰，三般難得總加臨。若還得二亦為吉，舉措行藏必遂心。陽遁直符前二宮為太陰，陰遁直符後二宮為太陰。謂奇門與太陰三者不能皆得，若得二者，亦吉，遇之可伏兵也。古經云：凡欲經求萬事宜，體開生下合乙丙丁即吉。又取陰門相助，謂之三詐。凡太陰六合九地宮助奇門，全備用之，有十分之利。若三門合三奇無詐宮，謂之有奇。無陰得七分之利。若三門合太陰無三奇，謂之有陰無奇，犯者不利。若三門合三奇，下臨太陰宮，名曰真詐。若三門合三奇，下臨九地宮，名日重詐。若三門合三奇，下臨六合宮，名日休詐。真詐宜施恩隱遁求仙。重詐宜進人口，取財拜官授爵。體詐宜合藥，治邪祈禳之事。

The song says, "The Three Marvels and the Gate share the Taiyin; it is rare to have all three together. If two are obtained, it is also auspicious, and military maneuvers can be carried out successfully." In Yang Dun, the two palaces before the Chief Symbol are considered Taiyin; in Yin Dun, the two palaces after the Chief Symbol are considered Taiyin. The Three Marvels, the Auspicious Gate, and Taiyin are rarely all present together. If two of them are obtained, it is considered auspicious, and it is suitable for hiding troops. The ancient text says: whenever one wants to carry out business or make efforts for success, if the gates of Xiu, Kai, and Sheng are combined with the Three Marvels of Yi, Bing, and Ding, it is auspicious. If further assistance is obtained from the palace of the hidden spirit, it is called "San Zha" (Three Deceptions). When the palaces of Taiyin, Liuhe, and Jiudi support the Qimen, and all are complete, there is great benefit. If the Three Auspicious Gates are combined with the Three Marvels but there is no deception palace, it is called "You Qi Wu Yin" (having the Marvels but not the deception), and the benefit is only seven parts. If the Three Auspicious Gates are combined with Taiyin but there are no Three Marvels, it is called "You Yin Wu Qi" (having the deception but not the Marvels), and it is inauspicious. If the Three Auspicious Gates are combined with the Three Marvels and also under the Taiyin palace, it is called "Zhen Zha" (True Deception); if under the Jiudi palace, it is called "Chong Zha" (Double Deception); if under the Liuhe palace, it is called "Xiu Zha" (Rest Deception). Zhen Zha is suitable for showing mercy and seeking immortality; Chong Zha is suitable for increasing population, seeking wealth, and receiving official positions; Xiu Zha is suitable for making medicines, exorcism, and rituals. The three deceptions all depend on the combination of the Three Auspicious Gates and the Three Marvels, differing only in which palace they are under: Taiyin, Jiudi, or Liuhe. The five false positions involve the gates of Du, Jing, Shang, Jing, and Si combined with Ding, Ji, Gui, or Liuhe, and their applications differ according to the palace they are under. Deception involves concealment, and falsehood involves deception; both are methods of secret action.

若杜門合丁己癸，下臨九地，名曰地假，宜潛伏。此三時加杜門者，可以藏形隱神。若杜門合丁已癸，下臨六合宮，利逃亡。若景門合乙丙丁，臨九天，名曰天假，乙為威德，丙為威武，丁謂太陰，三奇之靈，宜陳利，便進謁。干求。若傷門合丁己癸，下臨九地，名日神假，利埋葬。若驚門合六合，下臨九天宮，名日人假，利捕逃亡。若杜門合丁己癸，下臨太陰宮，利遣人間諜探事。若死門合丁己癸，臨九地，名日鬼假，利超亡薦度。

As for the five false gates: Du Men combined with Ding, Ji, and Gui and descending to Jiudi, this is called "earthly false gate," suitable for concealment; any of these three hours combined with Du Men can be used for hiding one's form and traces. Du Men combined with Ding, Ji, and Gui and descending to Liu He palace, is favorable for fleeing. Jing Men combined with Yi, Bing, and Ding and ascending to Jiu Tian, is called "heavenly false gate"—Yi represents authority and virtue, Bing represents authority and strength, and Ding represents Tai Yin, the gathering of the spirit of the Three Marvels, suitable for explaining matters and seeking favors. Shang Men combined with Ding, Ji, and Gui and descending to Jiudi, is called "divine false gate," suitable for burial. Jing Men combined with Liu He and descending to Jiu Tian palace, is called "human false gate," suitable for capturing fugitives. Du Men combined with Ding, Ji, and Gui and descending to Tai Yin palace, is favorable for sending spies to gather military intelligence. Si Men combined with Ding, Ji, and Gui and descending to Jiudi, is called "ghost false gate," suitable for conducting rituals to liberate souls and assist the spirits of the departed.

歌日：更得直符直使利，兵家用事最為貴。常從此地擊其沖，百戰百勝君須記。王璋日：亭亭者天之貴神也。背之擊其沖為勝，推法以天月將加所用正時，神后所臨之宮，即亭亭居其上也。如正月雨水後，太陽某日過亥，乃登明將。將者，太陽也。午時用事，即以天月將亥加午，子到未宮，即是亭亭在未上是也。宜背之。背者，坐其上也。白*者，天之*神也。合於巳亥格。於寅申一雲背亭亭擊白*，以天月將加所用時，寅午戌三宮，見寅申巳亥，即孟神白*居孟神之位，白*常居寅申巳亥之位是也。如正月午時用事，以亥加午亥，即自*在午，宜擊之。又如正月卯時用事，以亥加卯數至辰上．得子亭亭在辰也。數至午上、得寅白*在寅是也。背亭亭者，大將背抵亭亭之位，而擊向白*之方是也。

The song says, "When the direct symbol and direct messenger are favorable, it is most precious for military use; always attack from the direction opposite to them, and you will win every battle. Remember this well." Wang Zhang explains: "Tingting is a noble spirit from heaven. By attacking from the opposite direction of Tingting, you can achieve victory. The method is to place the heavenly and monthly general on the chosen hour, and see where the spirit after (Shenhou) falls. Tingting will then be located above it. For example, after the rainwater period in the first lunar month, if the sun passes through the亥 (Hai) palace on a certain day, the used general is Dengming, which refers to the sun. If the action is taken at the hour of午 (Wu), place the heavenly and monthly general亥 (Hai) on the hour of午 (Wu). The spirit after moves to the Wei palace, so Tingting is located in the Wei palace. You should face it; 'face' means sitting in its position. Baijian is a凶神 (malevolent spirit) from heaven, matching the巳 (Si) and亥 (Hai) patterns, and also appearing in the寅 (Yin) and申 (Shen) positions. Another interpretation is to face Tingting and attack Baijian. Place the heavenly and monthly general on the chosen hour, and look at the three palaces of寅 (Yin),午 (Wu), and戌 (Xu). Any spirit appearing in the four young positions of寅 (Yin),申 (Shen),巳 (Si), and亥 (Hai) is Baijian. Baijian usually resides in the four young positions of寅 (Yin),申 (Shen),巳 (Si), and亥 (Hai). For example, if the action is taken at the hour of午 (Wu) in the first lunar month, placing the heavenly and monthly general亥 (Hai) on the hour of午 (Wu), Baijian is located in the午 (Wu) palace and should be attacked. Another example: if the action is taken at the hour of卯 (Mao) in the first lunar month, placing the heavenly and monthly general亥 (Hai) on the hour of卯 (Mao) and counting to the辰 (Chen) palace, Tingting is located in the辰 (Chen) palace. Counting to the午 (Wu) palace gives寅 (Yin), so Baijian is located in the寅 (Yin) palace. 'Facing Tingting' means the main general faces the position of Tingting and attacks in the direction of Baijian. In summary: Tingting moves with the spirit after, shifting daily and hourly, and is a noble spirit position we can rely on; Baijian is fixed in the four young positions of寅 (Yin),申 (Shen),巳 (Si), and亥 (Hai), which are the positions of the enemy's malevolent spirits. When setting up the camp, place the main camp in the direction of Tingting and direct the military force towards Baijian's direction, which aligns with the military method of 'backing the noble and attacking the malevolent.' The original text here has 'Baijian' missing and marked with an asterisk, so it is read according to the meaning of the text."

白*方 巳申亥寅已申亥寅巳申亥寅 日 子丑寅卯辰巳午未申酉戌亥 亭亭方 巳午未申酉戌亥子丑寅卯辰 正 二 三 四 五 六 七 八 九 十 十一 十二 亨亭卯 辰 巳 午 未 申 酉 戌 亥 子 丑 寅 白* 亥 寅 巳 申 亥 寅 巳 申 亥 寅 巳 申

This is a set of two comparison tables for the positions of Tingting and Bajian. The first set is organized by the day branch: the middle row lists the twelve day branches from Zi to Hai. The row above lists the corresponding Bajian directions, and the row below lists the Tingting directions. It can be seen that Bajian only cycles through the four Meng positions: Si, Shen, Hai, and Yin. In contrast, the Tingting directions start from Si and advance one position in order with each day branch. The second set is organized by month: the first row lists the months from the first to the twelfth. The second row lists the Tingting directions for each month, starting from Mao in the first month and advancing one position each month. The third row lists the Bajian directions for each month, which continue to cycle through the four positions: Hai, Yin, Si, and Shen. When using this in military strategy, one should look up both directions based on the day or the month, and attack Bajian from the opposite side of Tingting.

歌曰：天乙之神所在宮；大將宜居擊對沖。假令直符居離九，天英坐起擊天蓬。湯謂日：第一勝天乙宮，天上直符乘為天乙宮，上將居之用兵，而擊其沖，百勝按萬。一訣云：若在陽遁，即用天上直符所居官，上將居之用兵，而擊其沖，百勝後。第二勝九天宮，陽遁天上直符，一為九天陰遁直符，前一為九天，我軍立九天之上，而擊其沖，則敵人不敢當我之鋒。第三勝生門宮，謂生門合三奇之吉宮，上將引兵從生門擊死門，百戰百勝。上將引兵背生門擊死門。又日：背亭亭向天門一勝，背月建二勝，背生擊死三勝，大同小異也。假令大寒上元陽三局，甲己日丁卯時，天上直符，乘六丁，臨九宮，正南，為天乙宮，為第一勝也。九天四宮，東南，第二勝也。生門與丁奇合臨七宮，正西，第三勝也。假令陰八局，甲己之日戊辰時，地下直符在八宮，東北，天乙宮為第一勝。九天在三宮東，為第二勝。生門臨四宮東南，為第三勝。

The song says, "The heavenly virtue god is in the palace, the general should reside in the palace facing the opposite direction; suppose the chief symbol is in the Li palace, then the Tianying should attack the Tianpeng." Tang said: The first victory is the Tianyi palace, the palace where the chief symbol on the heaven plate is located is the Tianyi palace, the commander should sit in it and attack the opposite direction, which can ensure victory in every battle. Another saying: if it is Yang Dun, use the palace where the chief symbol on the heaven plate is located, the commander resides there and attacks the opposite direction. The second victory is the Jiu Tian palace, in Yang Dun, the palace after the chief symbol on the heaven plate is Jiu Tian, in Yin Dun, the palace before the chief symbol on the heaven plate is Jiu Tian; our army stands on Jiu Tian and attacks the opposite direction, the enemy dare not resist our army's momentum. The third victory is the Shengmen palace, that is the auspicious palace where Shengmen and the Three Marvels combine, the commander leads the army from the Shengmen direction to attack the Siemen direction, achieving victory in every battle - that is to say, back to Shengmen and attack Siemen. Another saying: facing Tianmen while back to Tingting is the first victory, facing the month builder is the second victory, facing Shengmen and attacking Siemen is the third victory, which is similar to the previous saying. For example: during the first day of the Great Cold, using Yang Dun three layouts, on the Jia day or Ji day at the Dingmao hour, the chief symbol on the heaven plate is in the Li nine palace, the direction is due south, which is the Tianyi palace, the first victory; Jiu Tian is in the Xun four palace, the direction is southeast, which is the second victory; Shengmen combines with the Three Marvels and is in the Dui seven palace, the direction is due west, which is the third victory. Another example: during Yin Dun eight layouts, on the Jia day or Ji day at the Wu Chen hour, the chief symbol on the earth plate is in the Gen eight palace, the direction is northeast, which is the Tianyi palace, the first victory; Jiu Tian is in the Zhen three palace, the direction is due east, which is the second victory; Shengmen is in the Xun four palace, the direction is southeast, which is the third victory. These two examples show that the method of determining the three victorious palaces is fixed: first find the palace where the chief symbol falls to determine the first victory, then in Yang Dun find the palace after the chief symbol, and in Yin Dun find the palace before the chief symbol to determine Jiu Tian as the second victory, finally find Shengmen to determine the third victory; all three places are favorable locations for our army to stay, and the target of attack is always the opposite direction of the palace where the army is located.

湯謂曰：五不可擊，第一不擊天乙宮，第二不擊九天宮．第三不擊生門宮，第四不擊九地宮第五不擊直使宮。已上皆不可擊。假令陽八局，丙辛日辛卯時，天乙在坤二官，西南：生門在三宮，正東；九地在四宮．東南：直使在爪宮，東北。已上並不可擊，我軍居之，必雄勝。假令陰七局，甲己之日丙寅時，天上直符臨九宮，陰遁，前一九天在二宮．西南：生門在一宮，正北：九地在七宮，西方；直使在五官，寄坤二官，西南。已上不可擊，我軍居之．必雄勝。注云：土將居之，引兵而擊其沖．百戰百勝也。

Tang said further: there are five places that should not be attacked—first, do not attack the Tianyi Palace; second, do not attack the Jiutian Palace; third, do not attack the Shengmen Palace; fourth, do not attack the Jiudi Palace; fifth, do not attack the Zhishi Palace. The above five places should all be avoided for attack. For example, in Yang Dun with eight arrays, on a Bing day or Xin day at Xin Mao hour, Tianyi is in the Kun two palace in the Southwest; Shengmen is in the Zhen three palace in the East; Jiudi is in the Xun four palace in the Southeast; Zhishi is in the Gen eight palace in the Northeast; these directions should not be attacked. If our army occupies any of these, we will surely achieve victory. Another example is Yin Dun with seven arrays, on a Jia day or Ji day at Bingyin hour, the Tianpan Zhifu is in the Li nine palace; the Yin Dun previous palace is Jiutian, located in the Kun two palace in the Southwest; Shengmen is in the Kan one palace in the North; Jiudi is in the Dui seven palace in the West; Zhishi is in the Zhong five palace, located in the Kun two palace in the Southwest; these directions should also not be attacked. If our army occupies any of these, we will surely achieve victory. The annotation says: the general should sit in the center, leading the troops to attack the opposite direction, and thus achieve victory in every battle. The three victories and the five places not to attack are actually two aspects of the same thing: these five places are favorable positions where our side can firmly occupy, and conversely, they are places that the enemy cannot attack. Therefore, they are listed together.

歌日：六乙加辛龍逃走，金為太白乃白虎。木為青龍金克木，龍虎相戰凶。王璋曰：此時不宜舉兵，主客俱傷，百事凶。《奇門大全》云：六乙加辛，此時舉兵動眾，主失財，遺亡破敗。又日乙加庚亦是。假如立秋上元陰遁二局，丙辛日己亥時，六乙在三宮，以直符天任加時干六己於一宮，即六乙下臨六辛於八宮，此時青龍走也。

The song says "Six Yi combined with Six Xin, the Azure Dragon flees away." Metal represents Tai Bai and symbolizes the White Tiger; Wood represents the Azure Dragon. Metal can overcome Wood, causing conflict between the White Tiger and the Azure Dragon, which is considered ominous. Therefore, this pattern is formed when the Heaven Plate's Yi (Ghost) is combined with the Earth Plate's Six Xin. Wang Zhang says: it is not advisable to mobilize troops at this time, as both the host and the guest will suffer injuries, and all affairs will be unfavorable. The "Complete Collection of the Gate of the Military" says: when Six Yi combines with Six Xin, mobilizing troops will lead to loss of wealth, loss of property, and defeat; it also says that Yi combined with Geng is a similar ominous pattern. For example, in the first year of the beginning of autumn using Yin Dun two, on a Bing day or Xin day at the Jihai hour, Six Yi is in the Zhen three palace. The Chief Symbol, Tian Ren star, is combined with the hour stem Six Ji in the Kan one palace. Thus, Six Yi is placed above Six Xin in the Gen eight palace, which is called the Azure Dragon fleeing away.

白虎猖狂歌日：六辛加乙虎猖狂。赤松子云：刀逢暗磨．疑如之何。彼欲見害，無陰可和。六辛加六乙，白虎也。悲哀若與干錢財，自己須防災。華蓋屬金為白虎，故辛加乙為白虎猖狂。王璋日：天上六辛加地下六乙，此時不宜舉事．主客兩傷，婚姻、修造大凶。假如小暑中，陰遁二局，甲己之日壬申時，此時天芮直符，加天盤六辛，下臨於三宮，原乙在三宮，是為白虎猖狂也。

The song about the White Tiger being rampant says, "Six Xin combined with Six Yi, the White Tiger becomes rampant." Zhongzi says: When knives and swords are sharpened in secret, people feel anxious and uneasy; the other party has ill intentions, and there is no spirit to mediate. When Six Xin combines with Six Yi, it is the image of the White Tiger. If sorrowful matters involve money, one should be cautious of misfortune. The Huagai belongs to metal, symbolizing the White Tiger, so when Xin combines with Yi, it is called the White Tiger being rampant. Wang Zhang says: When the Heaven Plate's Six Xin combines with the Earth Plate's Six Yi, it is not suitable to undertake any affairs, leading to injury to both host and guest, and great misfortune in marriage and construction. For example, during the middle of Xiaoshu and Zhongyuan using Yin Dun two, on a Jia day or Ji day at the Renshen hour, with Tianrui star as the Chief Symbol, the Heaven Plate's Six Xin is located in the Zhen three palace, while the Earth Plate's original Yi is also in the Zhen three palace, which is called the White Tiger being rampant. The Azure Dragon fleeing and the White Tiger being rampant are two aspects of the same pair of branches: Yi combined with Xin represents wood being thrown into metal, causing self-injury; Xin combined with Yi represents metal attacking wood, causing external harm, so one leads to loss and failure, while the other leads to mutual injury.

歌日：六丁加癸雀入江。丁屬火為朱雀，癸屬水．故丁加癸朱雀入江。《奇門大全》云：丁加癸，主文書牽連，或失脫文書．占家宅有驚恐怪夢。用兵防*。王璋曰：天上六丁加地下六癸，名日朱雀入江，使人百事皆凶。六丁加六癸，朱雀入水流，口舌猶未罷，官事使人愁。又曰：或有訴訟，自陷刑獄，或聞火起，不必往救。假如夏至中元陰遁三局，甲巳日壬申時，此時六丁在六宮，以直符天沖加時干六壬於八宮，即六丁下臨六癸於七宮，是為朱雀投江也。

The song says, "Six Dings added to Ji Qi, the Vermilion Bird enters the river." Ding belongs to fire, symbolizing the Vermilion Bird; Ji belongs to water, and fire sinking into water, so Ding added to Ji is called the Vermilion Bird entering the river. The "Complete Collection of Qimen" says: When Ding is added to Ji, it indicates that documents may be involved in disputes or lost; for family affairs, there may be fear and strange dreams; in military matters, there is a need to guard against spies. Wang Zhang says: When the Heaven Plate's Six Ding is added to the Earth Plate's Six Ji, it is called the Vermilion Bird entering the river, causing all affairs to be unfavorable. The song also says: Six Dings added to Six Ji, the Vermilion Bird flows into the water, disputes have not been resolved, and lawsuits cause worry. Another saying is: at this time, there may be lawsuits and the person may be imprisoned; or one may hear of a fire, but there is no need to rush to save it. For example: On the summer solstice and midsummer, using Yin Dun three, on a Jia day or Ji day at the Renshen hour, Six Ding is in the Qian sixth palace, with the Chief Symbol Tian Chong star added to the hour stem Ren in the Gen eighth palace, so Six Ding is under the Dui seventh palace's Six Ji, which is called the Vermilion Bird entering the river. Ding is a star marvel, originally the most effective of the three marvels; once it is submerged under Six Ji water, the fire disappears beneath the water, thus leading to the loss of documents and disputes involving lawsuits.

歌日：六癸加丁，蛇躍蹺。六癸加六丁，躍蹺迷路程，憂惶難進步，端坐卻不寧。謂癸屬水為北方玄武龜蛇，丁屬火，故癸加丁為騰蛇躍蹺。王璋曰：天上六癸加地下六丁，名騰蛇躍蹺，此時百事不利。假如冬至下元陽遁四局，丙辛日戊子時，此時六癸在九宮，以直符天心加時干六戊於四宮，即得天英為六癸，下臨六丁於一宮，是為騰蛇躍蹺也。雖有奇門臨，亦主虛驚不寧。

The song says, "Six癸 added to six丁, the snake leaps up." It also says: when six癸 is added to six丁, the snake twists and turns, losing its way, causing worry and fear, making it difficult to move, and even sitting still brings unease. Because癸 belongs to water, representing the Black Tortoise of the North, which is associated with the turtle and snake; and丁 belongs to fire, so when癸 is added to丁, it is called "the snake twists and turns." Wang Zhang says: when the Heaven Plate's six癸 is added to the Earth Plate's six丁, it is called "the snake twists and turns," and at this time, all affairs are unfavorable. For example, during the lower period of the winter solstice using the Yang Dun fourth layout, on a丙 day or a辛 day at the Wuzi hour, six癸 is in the ninth palace of Li. The Chief Symbol, the Heaven Heart Star, is added to the hour stem six戊 in the fourth palace of Xun. Thus, the Heaven Star Tianying, which accompanies six癸, descends upon the six丁 in the first palace of Kan. This is called "the snake twists and turns." Even if there are odd doors present in this hour, it still indicates a sense of alarm and restlessness.癸 is yin water, and丁 is yin fire. Water suppresses fire, and the fire energy is forced but cannot rise, so the image is of a snake wanting to rise but unable to stretch. In terms of human affairs, this indicates mental confusion and indecision.

歌曰：庚加癸兮為大格。六庚如加癸，圖謀未可通。求人終不見，端坐即還宮。湯謂曰：六庚加癸名曰大格，時也，謂天上六庚臨地下六癸，此時不可用，百事凶，遺亡亦不可得，求人即不在反招其咎。大格不宜遠行，車破馬死，造作人財破散也：假如秋分下元陰遁四局，甲己日丙寅時，此時六庚在二宮，以直符天輔加時干六丙於六宮，即得天丙六庚下臨六癸於八宮，此名大格也。

The song says, "Geng added to Gui is called the Great Obstruction." It also says that if the sixth Geng is added to the sixth Gui, the affairs of scheming will not go smoothly, seeking help will end in failure, and it is better to sit quietly at home. Tang Wei says: when the sixth Geng is added to the sixth Gui, it is called the Great Obstruction, which refers to the time when the Heaven Plate sixth Geng is placed over the Earth Plate sixth Gui; at such times, nothing should be done, all affairs will be bad, lost things cannot be recovered, and seeking people will result in not finding them, and even bring about blame. The Great Obstruction is especially unsuitable for long journeys, as it may cause accidents, broken vehicles, dead horses, and loss of both people and wealth in construction. For example: during the lower period of the Autumn Equinox using the Yin Dun four layout, on a Jia day or a Ji day at the time of Bingyin, the sixth Geng is in the second palace of Kun. The value symbol, the Wenqu Star, is added to the time stem sixth Bing in the sixth palace of Qian. Thus, the sixth Geng is placed over the sixth Gui in the eighth palace of Gen, which is called the Great Obstruction. Geng is metal and Gui is water; metal sinks into water and cannot return, so it is symbolized as blocked roads. Among all the obstructions, the Great Obstruction is the most serious, even making it impossible to handle small matters like going out to find someone.

歌曰：加壬之時為小格，又兼歲月日時移。六庚加六壬謂之小格，一雲伏格。當此之時，並不宜出師。論歲格：《三元經》云：六庚加當年太歲之干，名曰歲格。此時用事凶。《奇門大全》云：六庚加今歲干，如甲子年庚加甲子也，大凶。六庚加年月日時干動，有凶隔，聞客先敗。占家宅年為父母，月為兄弟，日為己身，時為妻男假令辛丑辛立春中元陽遁五局，歲午在辛，以甲己之日癸西時，六庚在七官，以直符天禽加六癸於一宮，即見天柱六庚下臨六辛歲干於八宮，此名為歲格也。論月格：《三元經》曰：六庚加月朔格，為凶時也。假如立春上元陽遁八局，月朔干在甲己日丁卯時，此時六庚在一宮，以直符天任加六丁於五宮，即得天蓬為六庚，下臨月朔干六己於九宮此名月朔格也。

The song says, "When Jia Ren is added, it is called a small pattern, and it also changes with the years, months, days, and hours." When the six Geng stems are added to the six Ren stems, it is called a small pattern, also known as a hidden pattern. At this time, it is not advisable to go to war. First, we discuss the annual pattern: The "Three Yuan Classic" says that when the six Geng stems are added to the heavenly stem of the current year's zodiac, it is called an annual pattern, and at this time, any action is considered凶 (unfavorable). The "Complete Collection of the Qimen" says that when the six Geng stems are added to the current year's heavenly stem, for example, in the year Jiazi, Geng is added to Jiazi, which is extremely凶 (unfavorable). When the six Geng stems are added to the heavenly stems of the year, month, day, or hour, it will cause凶隔 (unfavorable separation), and it is said that the opposing side will suffer defeat first. When predicting for a family, the year represents the parents, the month represents the brothers, the day represents oneself, and the hour represents the wife and children. For example, in the year Xinchou, during the beginning of spring in the middle yuan, using the Yang Dun five layout, the year's heavenly stem is Xin. On a day with the day stem Jia or Ji, at the hour Guiyou, the six Geng is in the Dui seven palace. The value symbol, Tianqin star, is added to the six Gui in the Kan one palace. Thus, the Tianzhu star, which carries the six Geng, is placed over the annual stem six Xin in the Gen eight palace, which is called the annual pattern. Now, discussing the monthly pattern: The "Three Yuan Classic" says that when the six Geng stems are added to the heavenly stem of the month's new moon, it is an unfavorable time. For example, during the beginning of spring in the upper yuan, using the Yang Dun eight layout, on a day with the day stem Jia or Ji, at the hour Dingmao, the six Geng is in the Kan one palace. The value symbol, Tianren star, is added to the six Ding in the center five palace. Thus, the Tianpeng star, which carries the six Geng, is placed over the heavenly stem of the month's new moon, six Ji, in the Li nine palace, which is called the new moon pattern. The formation of this group of patterns actually follows only one rule: whenever the heavenly plate's six Geng is placed over any of the annual stem, monthly stem, daily stem, or hourly stem, it forms the annual pattern, monthly pattern, daily pattern, or hourly pattern respectively. The six Geng represents the military and killing energy. When it is placed over a certain layer, the affairs governed by that layer will be obstructed. Therefore, the annual pattern harms the elders, the monthly pattern harms the brothers, the daily pattern harms oneself, and the hourly pattern harms the wife and children.

論日格：《三元經》日：六庚加當日日干為日干格，此時用事大凶。假如小暑下元陰遁五局，日干在甲己日丙寅時，以天禽為直符加時干六丙於七宮，即六庚在七宮下臨六己於四宮，此名日干格。論時格：《三元經》曰：六庚加本時干者．為時格，亦名伏吟格。假如小寒上元陽遁二局，丙辛日己丑時，六庚在四宮，以直符天輔加時干六己於三宮．此為時格也。凡六庚為直符，其十時皆為時干格也。

Further discussion on the Day Pattern: The "Three Yuan Classic" states that when the six Geng stems are added to the day stem, it is called the Day Stem Pattern, and this is considered very凶 (unfavorable). For example, during the lower period of Xiaoshu (Minor Heat), using the Yin Dun method with the fifth layout, if the day stem is Jia or Ji and the time is Bingyin, the Tian Rui Star is used as the chief symbol, adding the six Bing stem to the Dui (Lake) seventh palace. Then the six Geng stem is placed in the Dui seventh palace, overlying the six Ji in the Xun (Wind) fourth palace, which is called the Day Stem Pattern. Finally, discussing the Time Pattern: The "Three Yuan Classic" states that when the six Geng stems are added to the stem of the current time, it is called the Time Pattern, also known as the Hidden Chant Pattern. For example, during the upper period of Xiaohan (Minor Cold), using the Yang Dun method with the second layout, if the day is Bing or Xin and the time is Jichou, the six Geng stem is placed in the Xun fourth palace, with the chief symbol Tianwen Star added to the six Ji stem in the Zhen (Thunder) third palace. This is the Time Pattern. In any ten-day period where the six Geng stem serves as the chief symbol, all ten hours under its jurisdiction are considered Time Pattern. Among the four patterns of year, month, day, and time, the Time Pattern is most commonly encountered, because in each ten-hour period, all ten hours are unavoidable. Therefore, when choosing a time, if the six Geng stem is in charge, it is best to avoid the entire ten-day period.

歌日：加己為刑最不宜。六庚加六己，赤地須千里。遠行車馬墮，軍兵半路止。湯謂曰：六庚加六己為刑格，謂天上六庚加地下六己，此時出軍，軍破馬死，中道而止，士卒逃亡，慎勿追之，反招凶咎。《奇門大全》云：六庚加六己，求謀主失名，破財疾病。假如大寒上元陽遁三局，甲己日丙寅時，此時六庚在五宮寄二宮，以直符天沖加時干六丙於一宮，即得天禽為六庚，下臨六己於四宮，此名刑格也。巽巳同宮，巳刑申也。

The song says "adding Ji causes punishment, which is most inauspicious." It also says that when the sixth Geng is added to the sixth Ji, there will be a situation of desolation and ruin; if one travels far, there will be overturned carts and fallen horses, and the army will have to stop halfway. Tang Wei says that when the sixth Geng is added to the sixth Ji, it is called a punishment pattern, meaning that the Heaven Plate's sixth Geng is placed over the Earth Plate's sixth Ji. At this time, if one goes to war, the army will be defeated, horses will die, and the troops will have to stop halfway. It is not advisable to pursue the fleeing soldiers, for pursuing will bring misfortune. The "Complete Collection of the Qimen" says that when the sixth Geng is added to the sixth Ji, it is unfavorable for planning matters, causing damage to reputation, loss of wealth, and illness. For example, during the first year of Dahan, using Yang Dun with the third layout, on a Jia day or a Ji day at the time of Bingyin, the sixth Geng is located in the center five palace and is temporarily placed in the second palace of Kun. The value symbol, Tian Chong star, is added to the time stem of Jia Bing in the first palace of Kan. Thus, the Tian Qin star of the sixth Geng is placed over the sixth Ji in the fourth palace of Xun. This is called the punishment pattern. Because Xun and Si are in the same palace, and Si is in conflict with Shen, and the Geng metal's official position is in Shen, the conflict is formed.

歌日：丙為勃兮庚為格，格則不通勃亂逆。天丙加地庚為勃，天庚加地癸為格。天上六丙加年月日時之干直符類同。凡舉百事，主綱紀紊亂。經曰：丙丁直為勃，火星焚大屋，移室且安。然獨自聞愁哭。庚加年月日時干，假爾為客不宜爭．統兵領眾避此時．惟宜固守，不移行。以上勃格，如不得已運籌佈局，反閉而去．變凶為吉也。凡遇六丙六庚之時，為直符加時干，則十時皆勃格也。

The song says, "Jing is Bó and Geng is Ge; when Ge occurs, things become blocked and Bó causes disorder; when Heaven Jing is placed over Earth Geng, it is Bó; when Heaven Geng is placed over Earth Gui, it is Ge." Whenever the Heaven Plate's six Jings are placed over the year stem, month stem, day stem, or hour stem, it is the same pattern as when they are placed over the Chief Symbol. If one encounters this pattern while doing anything, it indicates disorder in the system. The classic text says: When Jing and Ding are the Chief Symbol, it becomes Bó, and the fire star burns down large houses, so one must move and take shelter temporarily, yet even alone, one cannot avoid sorrow and weeping. When Geng is placed over the year stem, month stem, day stem, or hour stem, even if one is in a foreign place, it is not suitable for conflict; those commanding troops and leading people should avoid such times, and it is better to remain still. In the case of Bó and Ge patterns, if one must inevitably use force, one should plan and adjust using the "Fan Bi" method for travel, thus transforming misfortune into good fortune. Whenever the six Jings or six Gengs are in charge, when the Chief Symbol is placed over the temporary stem, all ten hours of that sheng will be Bó and Ge.

歌曰：六丙加庚熒入白，熒入白兮賊須滅。天盤丙如地盤庚，是火入金鄉，此時聞賊當退。假如小滿上元用陽遁五局，丙辛之日戊戌時，此時六戊在五宮，以天任直符加時干六戊於五宮，得六丙下臨六庚於七宮，即熒惑入太白也。《奇門大全》云：丙加下庚也，此時戰宜迴避，不宜沖擊，占賊來，信必虛詐。赤松子云：熒惑入太白．上下相擊剝。內往外滅．以讒賊陷。詩曰：二星相入凶氣橫，任得奇門慎勿行。此星若也行，兵去金火之辰，是惡神。又曰：六丙來加六庚上，真賊逃避不為災，假如陰六局，甲己日丙寅時，六丙在八宮．以直符天心加時干，即六丙下臨六庚於四宮，此為熒惑入太白，占賊不來，天英天景門到七六宮，亦是火到金鄉也。

The song says, "Six Bing added to Geng, the planet荧惑 enters 太白, when 荧惑 enters 太白, the thief must be destroyed." This pattern is formed when the Heaven Plate Bing is added to the Earth Plate Geng, representing fire entering the metal territory. At this time, if someone reports that thieves are coming, in fact the enemy is about to retreat. For example, during the first year of Xiaoman using Yang Dun five layouts, on a Bing day or Xin day at the hour of Wu Xu, the six Wu is in the center five palace. The Chief Symbol, Tian Ren, is added to the hour stem six Wu in the center five palace, so the six Bing is placed over the six Geng in the Dui seven palace, forming 荧惑 entering 太白. The "Complete Collection of Qimen" says: when Bing is placed below Geng, it is suitable to avoid battle and not to attack directly; if asking about thieves, the news is likely false. Zhonglengzi says: when 荧惑 enters 太白, the upper and lower stars attack each other, internal forces move forward while external forces are destroyed, leading to downfall due to slander and internal betrayal. A poem says: when two stars enter each other, evil qi arises, even with a good Qimen, one must not act lightly. If this star moves, the army will face a battle between fire and metal, which is a time when evil spirits are in command. It also says: when six Bing is added to six Geng, if there are real thieves, they will flee and no disaster will occur. Another example is during Yin Dun six layouts, on a Jia day or Ji day at the hour of Bing Yin, the six Bing is in the Gen eight palace. The Chief Symbol, Tian Xin, is added to the hour stem, so the six Bing is placed over the six Geng in the Xun four palace, also forming 荧惑 entering 太白. When asking about thieves, the thieves will not come; at this time, Tian Ying and the Jing Gate are in the Dui seven palace and Qian six palace, which also represents fire entering the metal territory.

歌曰：六庚加丙白入熒，白入熒兮賊即來。天盤庚加地盤丙，乃金入火鄉。而受克凶，對敵宜防賊。假如清明上元用陽遁四局，甲己之日壬申時，此時六壬在八宮，以天輔直符加時干六壬於八宮，得天心為六庚加臨六丙於二宮，即太白入熒惑也。湯謂曰：庚為太白丙為熒惑，若此時對敵，宜防賊來。上盤六庚加下盤六丙是＿也。詩日：天上六庚加六丙太白入熒賊欲來。假如夏至中元陰遁三局，乙庚日戊寅時，六庚在一宮，以天芮直符加時干於三宮，即六庚下臨六丙於二宮，即太白入熒惑，又天心天柱到離官，亦是金入火鄉也。

The song says, "Six Geng added to Jing white enters Ying, white enters Ying and the thief comes." This pattern is formed by the Heaven Plate Geng added to the Earth Plate Bing, which represents metal entering the fire territory, and metal being attacked by fire, resulting in misfortune. In battle, one should be cautious of enemy troops. For example, during the Qingming Upper Yuan with Yang Dun four layouts, on a Jia day or Ji day at the Renshen hour, the Six Ren is in the Gen eight palace. The Tianfu star is the value symbol added to the hour stem Six Ren in the Gen eight palace, so the Six Geng, as Tianxin star, is placed over the Bing six in the Kun two palace, forming Tai Bai entering Ying Huo. Tang said: Geng is Tai Bai, Bing is Ying Huo. At this time, if fighting the enemy, one should be cautious of enemy attacks — this is the pattern of the Heaven Plate Six Geng added to the Earth Plate Six Bing. A poem says: "Six Geng above six Bing, Tai Bai enters Ying and the thief comes." Another example: during the Summer Solstice Middle Yuan with Yin Dun three layouts, on a Yi day or Geng day at the Wuyin hour, the Six Geng is in the Kan one palace. The Tianrui star is the value symbol added to the hour stem in the Zhen three palace, so the Six Geng is placed over the Bing six in the Kun two palace, again forming Tai Bai entering Ying Huo. At this time, the Tianxin star and Tianzhu star are in the Li palace, which also represents metal entering the fire territory. The difference between Bai entering Ying and Ying entering Bai is only in the upper and lower positions of the Heaven and Earth plates: when Geng is above and presses Bing, it means the enemy attacks us, so the thief comes; when Bing is above and presses Geng, it means our fire attacks the enemy metal, so the thief is destroyed. When judging, one must not reverse these two situations.

歌曰：庚加干為伏干。大乙伏干格，《三元經》日：六庚為太白加日干，即為伏干格。此時主客鬥傷．皆不利。詩日；日干若遇六庚臨，以此名為伏千侵，若是戰鬥須不利。大都為主必遭擒。假如小滿上元陽五局，甲申日壬申時，六壬在九宮，即天柱為六庚，下臨九宮．見今甲申，是為天柱六庚所加也。此為天乙伏干格。

The song says "Geng added to the day stem is hidden stem," which is fully called Tianyi Fu Gan pattern. The San Yuan Jing says: the six Gengs are Tai Bai, when they are added upon the day stem, it forms Fu Gan pattern, at this time both the host and the guest will suffer losses, and both sides are unfavorable. A poem says: if the day stem meets one of the six Gengs, it is called Fu Gan invasion; if there is a battle, it will certainly be unfavorable, especially for the host side, who is likely to be captured. For example: on the first year of Xiaoman, using Yang Dun five layout, on the day of Jiashen with the time of Renshen, the six Ren is in the Li nine palace, as the Tian Zhu star of the six Gengs is located in the Li nine palace, and the day is Jiashen, Jiashen is the first day of the six Gengs' cycle, which is equivalent to the Tian Zhu Geng being added upon the day stem, this is the Tianyi Fu Gan pattern.

歌日：日干加庚飛干格、詩曰：日干及臨庚飛干格，偏明爭戰還不利，為客最平平。《三元經》曰：今日之干加六庚飛干格，此時戰鬥主客兩傷。假如小滿上元陽遁五局，甲己日庚午時，此時甲子在五宮寄二宮。以直符天禽加時干六庚於七宮．即得日干六甲，下臨六庚於七宮，此名飛干格也。

The song says, "The day stem added to Geng forms the flying stem pattern." The poem states: When the day stem flies over the six Gengs, it is called the flying stem pattern, and in such a case, battles are still unfavorable, and when going on a journey, the outcome is merely average. The "Three Yuan Classic" says: When the day stem is placed over the six Gengs, it is called the flying stem pattern, and in this case, both sides in a battle suffer losses. For example: On the first year of Xiaoman using Yang Dun five layouts, if it is a Jia day or Ji day with a Gengwu hour, the Jiazi falls in the center five palace and is placed in the second Kun palace. The value symbol Tian Rui star is added to the hour stem Geng in the seventh Dui palace. Thus, the day stem Jia is placed over the Geng in the seventh Dui palace, which is called the flying stem pattern. The difference between hidden stem and flying stem lies in their positions: when Geng is above the day stem, it is hidden; when the day stem is above Geng, it is flying.

歌曰：庚加直符天乙伏一庚加直符宮伏宮格，為宗交鋒多不利，為客少成功。《三元經》曰：六庚加直符，名為天乙伏宮格，此時客主皆不利。鬥戰交兵氣自衰，占見人不在，占來人不來。《奇門大全》曰：六庚加天乙直符．此時主客皆不利。假如立春下元陽遁二局．甲己日壬申時．此時六壬在六宮，以天上天芮為直符．加地下六壬，於六宮，即得天輔為六庚下臨直符天芮，子二此名天乙伏宮格也。

The song says, "Geng added to the Chief Symbol, the Heavenly Ethical is hidden." When Geng is added to the palace where the Chief Symbol is located, it forms the hidden palace pattern. The poem states: when the main party is involved in a conflict, it is mostly disadvantageous; when the guest party is involved, it is also unlikely to succeed. The "Three Yuan Classic" says: when the six Gengs are added to the Chief Symbol, it is called the hidden palace pattern of the Heavenly Ethical. At this time, both the host and the guest are disadvantageous, and the momentum of military confrontation naturally declines; when asking about a missing person, the person is not present; when asking about a visitor, the visitor does not come. The "Comprehensive Manual of the Qimen" says: when the six Gengs are added to the Heavenly Ethical and Chief Symbol, both the host and the guest are disadvantageous. For example, during the lower period of the first year in the beginning of spring, using the Yang Dun second layout on a Jia day or a Ji day at the Renshen hour, the six Ren is located in the Qian sixth palace. The Heavenly Star of the Heaven Plate, Tian Rui, is the Chief Symbol added to the Earth Plate's sixth palace where Ren is located. Thus, the six Geng's Tian Fu Star is placed over the Chief Symbol Tian Rui Star, which is called the hidden palace pattern of the Heavenly Ethical. The palace where the Chief Symbol is located is the central position of the entire layout. When the six Gengs are placed over the central position, it is like military power surpassing the commander, so both the host and the guest will suffer losses.

歌曰：直符加庚天乙飛。飛宮是何星？直符加六庚。兩敵不堪爭，為主似不贏。《三元經》曰：直符加六庚，名天乙飛宮格。此時主客不利。《奇門大全》云：此時固守．出則大將遭擒。假如春分中元陽遁九局，甲己之日日中庚午時，此時六庚在二宮，天英為直符，以天上直符加時干六庚於二宮，即得天英為直符，下臨二宮，見六庚．此名天乙飛宮格也。

The song says, "The straight symbol is added to Geng, and the heavenly yi flies." What is a flying palace? It is when the chief symbol is placed on top of the six Gengs. The poem says: when two armies face each other, they cannot fight, and the main side seems difficult to win. The "San Yuan Jing" says: when the chief symbol is added to the six Gengs, it is called the heavenly yi flying palace pattern, and at this time both the host and the guest are disadvantageous. The "Qi Men Da Quan" says: at this time one should defend and not attack, for the host will be captured if they go out. For example: during the spring equinox, using the yang dun nine layouts on the day of Jia or Ji, at the Gengwu hour, the six Gengs are in the Kun two palace, the Tianying star is the chief symbol. Then placing the heaven plate chief symbol on the time dry branch six Gengs in the Kun two palace, the Tianying chief symbol is below the two palace and meets the six Gengs, which is called the heavenly yi flying palace pattern. The difference between the hidden palace and the flying palace is in their positions: when Geng is above the chief symbol, it is the hidden palace, and when the chief symbol is above Geng, it is the flying palace. The chief symbol is the main of a layout, and when it is pressed by the Geng, a凶 instrument, regardless of who is above or below, the whole layout will be in disorder, so both patterns are disadvantageous.

歌日：加一宮兮戰在野，同一宮兮戰於國。庚加日干，日干加庚，俱不利。如庚加一宮，或天盤庚，或地盤庚，同一宮，皆主戰不利。天乙格謂六庚臨天乙所居，地宮也，戰于野，凶也。天乙太白格，謂天乙直符．與六庚同宮．而行戰於國．凶也。加時與太白格，利野斗．若直使加六庚，宜固守．伏藏。凡遇諸格之時，用兵主客俱不利。占人在否格，則不在，占人來否格，則不來。

The song says, "When one adds one more palace, the battle is in the open; when in the same palace, the battle is within the country." If庚 is added to the day stem or the day stem is added to庚, it is unfavorable. If庚 is placed in a certain palace, or if the heavenly plate's庚 and the earthly plate's庚 are in the same palace, it indicates unfavorable warfare. The so-called Tianyi pattern occurs when the six庚s are in the palace where the Tianyi value symbol resides, indicating an unfavorable battle in the open. The so-called Tianyi Taibai pattern occurs when the Tianyi value symbol and the six庚s are in the same palace and engage in battle, indicating an unfavorable battle within the country. If the hour stem forms a pattern with Taibai, it is favorable for open warfare; if the duty gate is added with the six庚s, one should remain hidden and defensive. Whenever these patterns occur, the outcome of military engagements is unfavorable for both sides. When asking about someone's presence, if a pattern is formed, the person is not present; when asking about someone's arrival, if a pattern is formed, the person will not come.

王璋曰：乙奇臨乾驚門庚辛囚死．乃木入金鄉也。丙奇臨坎休門壬癸囚死，乃火入水鄉也。此謂三奇受制．萬事不可舉也。

Wang Zhang said: When the Yi Qi is in the Jing Men of the Qian sixth palace, it will be captured by the metal of Geng and Xin, which is called wood entering the metal land; when the Bing Qi is in the Xiu Men of the Kan first palace, it will be captured by the water of Ren and Gui, which is called fire entering the water land. All such cases are called the Three Marvels being restrained. The Three Marvels are originally the most auspicious elements in the chart. Once they fall into the palace that restrains them, the auspicious energy is completely lost, so nothing should be done.

歌日：五不遇時龍不精，號為日月損光明。時干來剋日干上，甲日須知時忌庚。葛洪日：五不遇時者，謂剛柔日相剋，而損其明。縱有奇門不可行百事，凶。甲日庚午時，乙日辛已時，丙日壬辰時，丁日癸卯時，戊日甲寅時，己日乙丑時，庚日丙子時，辛日丁酉時，壬日戊申時，癸日己未時，乃時干剋日干，陽克陽干．陰克陰干，名為主本不和，極凶。

The song says, "When the five inauspicious hours occur, the dragon is not vigorous, and the sun and moon lose their brightness; when the hour stem overcomes the day stem, on a Jia day one must avoid the Geng hour." Ge Hong explains that the five inauspicious hours refer to when the hour stem overcomes the day stem, thus damaging its brightness; at such times, even with the presence of the odd door, nothing should be done, as it is ominous. Specifically, these are: Gengwu hour on a Jia day, Xinsi hour on a Yi day, Renchen hour on a Bing day, Guimao hour on a Ding day, Jiayin hour on a Wu day, Yichou hour on a Ji day, Bingzi hour on a Geng day, Xinsi hour on a Xin day, Wushen hour on a Ren day, and Yichou hour on a Gui day. These are all instances where the hour stem overcomes the day stem, with a yang stem overcoming a yang stem and a yin stem overcoming a yin stem, known as the main and root not harmonizing, which is extremely ominous.

歌曰：三奇入墓好思推，甲日那堪見未宮。丙奇屬火火墓戌．此時諸事不須為。更兼六乙來臨未，星奇臨八亦同論。此乃乙丙丁奇臨六宮在戌，謂之入墓．不但奇臨之遇，丙日見戌時亦是。王璋曰：三奇墓者．謂六乙日奇下臨二宮，六丙月奇到六宮，六丁星奇下臨八宮．是謂三奇入墓也。假如陰遁四局，丙辛日庚寅時六丙月奇下臨六宮，是謂月奇入墓。凡遇三奇入墓，縱有奇門，不可舉兵，百事皆凶也。經云：三奇入墓何時辰．丙奇乾上乙臨坤，或遇丙奇居戌上，還加丁向丑中存。歌日：又有時干入墓宮，課中時下忌相逢。戊戌壬辰兼丙戌，癸未丁丑己同凶。葛洪日：三奇者，謂丙戌時，時為月奇入墓之時。又曰：幾遇乙庚日丁丑時，為丁奇入墓，黃昏是丙戌時，故為月奇入墓之時，是為三奇入墓。

The song says, "Three Marvels entering their tomb are worth careful consideration, on a Jia day it is not good to see the Wei palace; the Bing Marvel belongs to fire, and fire's tomb is Xu, at this time all affairs should not be undertaken; further more, if the Liuyi (Six Yi) comes to Wei, and the Star Marvel comes to the eighth palace, they are treated the same." This refers to the Three Marvels (Yi, Bing, Ding) arriving at the tomb palace, such as the sixth palace Xu, being called entering the tomb. Not only does the Marvel entering the tomb palace count, but also when Bing day meets Xu hour. Wang Zhang says: the so-called Three Marvels entering their tomb refers to the Six Yi day Marvel arriving at the second palace Kun, the Six Bing month Marvel arriving at the sixth palace Qian, and the Six Ding star Marvel arriving at the eighth palace Gen. These three situations are considered the Three Marvels entering their tomb. For example, in the fourth Yin Dun (Yin遁) layout, when on a Bing day or Xin day at the Gengyin hour, the Six Bing month Marvel arrives at the sixth palace Qian, which is the month Marvel entering its tomb. Whenever the Three Marvels enter their tomb, even if there is a Qimen (Mysterious Gate), it is not advisable to take military action, and all affairs will be unfavorable. The classic text asks: when does the Three Marvels enter their tomb in terms of time? When the Bing Marvel falls into the Qian palace, the Yi Marvel arrives at the Kun palace, or when the Bing Marvel is in the Xu position, and the Ding Marvel is in the Chou position. The song also says: there is also a pattern of the heavenly stem entering its tomb, which is most to be avoided when arranging the lesson — when the time is Wuxu, Renchen, or Bingxu, or Guiwei, Dingchou, which are all unfavorable. Ge Hong says: the so-called Three Marvels entering their tomb refers to the time of Bingxu, which is the time when the month Marvel enters its tomb; he also says that whenever on a Yi day or Geng day at the Dingchou hour, it is the Ding Marvel entering its tomb, and at the Bingxu hour in the evening, it is the month Marvel entering its tomb, all of which are considered the Three Marvels entering their tomb. In summary, there are two views on the Three Marvels entering their tomb: one is when the Marvel falls into its tomb palace, with Yi's tomb in Kun, Bing's tomb in Qian, and Ding's tomb in Gen; the other is when the time itself carries the tomb, such as Bingxu, Dingchou, etc. Both situations indicate that auspicious energy is buried, so all affairs should be avoided.

丙戌時丙屬陽火，火墓在戌。壬辰時壬屬陽水，水墓在辰。丁丑時丁屬陰火，火墓在丑。癸未時癸屬陰水，水墓在未。戊戌時戊屬陽土，土墓在戌。己丑時己屬陰上，土墓在丑。故戊己中央之土，賴母而生。蓋以戊同丙火生於寅已，同丁火生於酉，前六時干辰入墓，亦不可用。

Each of these times is analyzed as follows: At Bingxu, Bing is yang fire, and the burial place of fire is Xu; at Renchen, Ren is yang water, and the burial place of water is Chen; at Dingchou, Ding is yin fire, and the burial place of fire is Chou; at Guiwei, Gui is yin water, and the burial place of water is Wei; at Wuxu, Wu is yang earth, and the burial place of earth is Xu; at Jichou, Ji is yin earth, and the burial place of earth is Chou. Wu and Ji are central earth, which depend on their mother element for generation: Wu is born in寅 and巳 with the help of Bing fire, and Ji is born in酉 and丑 with the help of Ding fire. The above six hours are not suitable for use when the heavenly stem reaches its burial place.

歌日：六儀擊刑何太凶？甲子直符愁向東。戌刑在未申刑虎，寅已辰辰午刑午。六甲地支相刑，與自刑也。如甲子見卯，甲戌見未，甲申見寅，甲寅見巳，為相刑。甲辰見甲辰；甲午見甲午為自刑。葛洪日：六儀擊刑者，謂六甲直符加所刑之地也。甲子直符加卯．卯刑子也。甲戌直符加未，戌刑未也。甲申直符加寅，申刑寅也。甲午直符加午，午自刑也。甲辰直符加辰，辰自刑也。甲寅直符加巳，寅刑巳也。

The song says, "Why is the Six Instruments' mutual punishment so ominous? Jiazi's Chief Symbol is troubled to the east; the punishment of Xu is on Wei, of Shen on Hu, of Yin on Si, and of Wu on Wu." This refers to the mutual punishment and self-punishment among the branches paired with the Six Armies (Jia). When Jiazi meets Mao, Jiaxu meets Wei, Jiashen meets Yin, Jiayin meets Si, and Jiawu meets Wu, these are cases of mutual punishment. When Jiachen meets Chen and Jiawu meets Wu, these are cases of self-punishment. Ge Hong explains that the concept of the Six Instruments' mutual punishment refers to the Chief Symbol of the Six Armies being placed on the branch that is punished by it. For example, the Chief Symbol of Jiazi is placed on Mao, and Mao is punished by Zi; the Chief Symbol of Jiaxu is placed on Wei, and Xu is punished by Wei; the Chief Symbol of Jiashen is placed on Yin, and Shen is punished by Yin; the Chief Symbol of Jiawu is placed on Wu, and Wu is punished by Wu; the Chief Symbol of Jiachen is placed on Chen, and Chen is punished by Chen; the Chief Symbol of Jiayin is placed on Si, and Yin is punished by Si. The key point is that the Six Armies are hidden under the Six Instruments. Jiazi is hidden under Wu, Jiaxu under Ji, Jiashen under Geng, Jiawu under Xin, Jiachen under Ren, and Jiayin under Gui. When one of these Instruments falls into the palace that is punished by its own branch in the current ten-day period, it forms mutual punishment, which is equivalent to the beginning of the ten-day period being punished, and the energy of the entire ten-day period being affected.

王璋曰：甲子直符加三宮，甲戌直符加二宮，甲申直符加八宮，甲午直符加九宮，甲辰直符臨四宮，甲寅直符臨四宮，已上皆為六儀擊刑。郭璞論：三合之刑，金剛火強，各刑本方，水流趨東，木落返本。甲寅甲午甲戌火局，刑巳午未，南方；巳酉丑金局，刑申酉戌西方；甲申甲子甲辰水局，刑寅卯辰東方；亥卯未木局，刑亥子丑北方。假令冬至上元陽遁一局，甲己之日夜半，甲子為直符．至日出卯時，是六儀擊刑也。至庚午時，以甲子直符，加六庚於三宮，即六儀擊刑時也。其時極凶，不可用事。

Wang Zhang expressed in terms of palace positions: Jiazi as the chief symbol added to the third palace of Zhen, Jiaxu as the chief symbol added to the second palace of Kun, Jiashen as the chief symbol added to the eighth palace of Gen, Jiawu as the chief symbol added to the ninth palace of Li, Jiachen as the chief symbol located in the fourth palace of Xun, and Jiayin as the chief symbol also located in the fourth palace of Xun. All of these are instances of the Six Instruments being struck. Guo Pu discussed the punishment of the Triple Harmony, saying: "The metal is strong, the fire is powerful, each is punished in their own direction; water flows eastward, and the wood spirit returns to its root." Therefore, Jia寅, Jia午, and Jia戌 belong to the fire group, and are punished in the southern direction of Si, Wu, and Wei; Si, You, and Chou belong to the metal group, and are punished in the western direction of Shen, You, and Xu; Jia申, Jiazi, and Jiachen belong to the water group, and are punished in the eastern direction of Yin, Mao, and Chen; Hai, Mao, and Wei belong to the wood group, and are punished in the northern direction of Hai, Zi, and Chou. For example, during the first day of the winter solstice using Yang Dun one layout, on the night of a Jia or Ji day at the Zi hour, Jiazi is the chief symbol. By the time of the卯 hour, the Six Instruments are struck. By the time of the Geng Wu hour, with Jiazi as the chief symbol added to the sixth Geng in the third palace of Zhen, it is also a time of the Six Instruments being struck. This hour is extremely凶, and should not be used for any affairs. When memorizing, one can recite the palace mnemonic: Zi is punished in the third palace of Zhen, Xu is punished in the second palace of Kun, Shen is punished in the eighth palace of Gen, Wu is punished in the ninth palace of Li, Chen and Yin are both punished in the fourth palace of Xun. When seeing the chief symbol fall into these palaces, one should immediately stop.

歌日：就中伏吟為最凶，天蓬加著地天蓬。九星伏吟上盤天蓬，加地盤天蓬，乃九星仍在本宮不動，謂之伏吟，主孝服，損人口。湯謂云：甲子來加甲子，為伏吟，不宜用兵，惟宜收斂貨財。凡六甲之時，門符皆是伏吟。假令冬至上元陽遁一局，甲己之日夜半，生甲子時天蓬直符，加臨一宮，時干在一宮，此名門符皆伏吟也。

The song says, "Among them, hidden chant is the most凶, when the Heavenly Wolf Star is added to the earthly Heavenly Wolf Star." When the nine stars are in hidden chant, the Heavenly Plate Heavenly Wolf Star is placed over the Earthly Plate Heavenly Wolf Star, meaning the nine stars remain in their original palace without movement, which is called hidden chant. This indicates there will be mourning clothes and loss of people. Tang said: when Jiazi comes to add Jiazi, it is hidden chant, which is not suitable for military use, but rather suitable for gathering wealth and goods. Whenever the six Jia hours are in charge, both the gate and the symbol are in a state of hidden chant. For example, during the first day of winter, using Yang Dun one layout, on the Jia day or Ji day, at the midnight Jiazi hour, the Heavenly Wolf Star is the chief symbol added to the Kan one palace, and the hour stem is also in the Kan one palace, which is called both the gate and the symbol in hidden chant. Hidden chant occurs especially during the six Jia hours because the initial Jia of the ten days is originally hidden under the six instruments of its own palace, and the chief symbol added to the hour stem remains in place, making the Heaven Plate and Earth Plate completely overlapping, resulting in stagnant energy, thus indicating matters of mourning and crying, which are static and unsmooth.

歌日：天蓬若到天英上，須知即是反吟宮。九星反吟者，天盤一宮上蓬星加地盤九宮，英星上為反吟，餘八同宮。此直符反吟謂上盤甲子加下盤甲午，上盤甲戌加下盤甲辰，遇奇門蓋之，不至凶害，不然災禍立至。

The song says, "When Tianpeng arrives at Tianying, it is known as reverse chant in the palace." Nine-star reverse chant refers to the Tianpeng star from the Heaven Plate's Kan one palace being added to the Tianying star of the Earth Plate's Li nine palace; the other eight palaces also follow the same pattern in pairs. As for the Chief Symbol reverse chant, it refers to the Heaven Plate's Jiazi being added to the Earth Plate's Jiawu, or the Heaven Plate's Jiaxu being added to the Earth Plate's Jiachen. If there is a strange door covering it, it will not cause great harm; otherwise, disaster will arrive immediately.

湯謂日：子來加午，為反吟。此時不利舉兵，動眾，惟宜散恤倉庫之事。凡星符對沖皆反吟。假令冬至上元楊=陽遁一局，甲己日乙丑時，六乙在九宮，以天上天蓬直符，加臨時干在九宮，即是直符反吟，反吟伏吟，門若遇此，雖得奇不可用。

Tang Wei said: When the day master is added to the hour master, it is called reverse chant, which is unfavorable for military campaigns or large-scale movements. It is suitable only for relief efforts and inventory checks. Whenever a star and the chief symbol are placed in opposite positions, it is considered reverse chant. For example, during the first day of the winter solstice using the yang retreat system, if it is on a Jia day or Ji day at the Yichou hour, the six yi are in the Li nine palace. Then, placing the heaven plate Tianpeng chief symbol on the Li nine palace where the temporary heavenly stem is located, this is called chief symbol reverse chant. Whether it is reverse chant or hidden chant, if the eight gates encounter these two patterns, even if the three marvels are obtained, they should not be used.

歌日：宮制其門不為迫，門制其宮是迫雄。《三元經》日：吉門被迫則吉事不成，凶門被迫，則凶事尤甚。宮制其門是凶，迫門制其宮為吉。迫門生宮為和宮，生門為義。假令開門臨三宮，休門臨九宮，生門臨一宮，景門臨七宮，為吉門被迫，則事不成不吉也。假令傷門、杜門臨二宮、八宮，死門臨一宮，驚門臨三、四宮，為凶門被迫，則為凶尤甚。

The song says, "The palace controls the gate but does not constitute a forced situation; the gate controls the palace and this is a strong forced situation." The "Three Yuan Classic" states that when a favorable gate is forced, favorable affairs cannot be accomplished; when an unfavorable gate is forced, the unfavorable affairs become even worse. If the Five Phases of the palace overcome the Five Phases of the gate, it is considered a凶迫 (unfavorable forced situation); conversely, if the Five Phases of the gate overcome the Five Phases of the palace, it is considered a吉 (favorable) situation. When the gate is forced and generates the palace, it is called "和" (harmony); when the palace generates the gate, it is called "义" (propriety). For example, the Open Door (开门) in the third palace (震三宫), the Rest Gate (休门) in the ninth palace (离九宫), the Life Gate (生门) in the first palace (坎一宫), and the Bright Gate (景门) in the seventh palace (兑七宫) all belong to favorable gates being forced, leading to affairs not being accomplished and being unfavorable. Another example includes the Wounding Gate (伤门) and the Closing Gate (杜门) in the second palace (坤二宫) or the eighth palace (艮八宫), the Death Gate (死门) in the first palace (坎一宫), and the Startle Gate (惊门) in the third palace (震三宫) or the fourth palace (巽四宫), which all belong to unfavorable gates being forced, resulting in even worse misfortunes.

歌日：天網四張無路走，一二網低有路蹤。三至四宮行入墓．八九高強任西東。天網者，天上六癸所加之下是也。凡六癸之時．亦是如在一二三四宮，為尺寸低，在五六七八宮為尺寸高。遇之不可出，出必傷。若被客圍，卻從卯未酉三宮，看何門奇可破，出無妨。假令大暑下用陰遁四局，乙庚日己卯時，此時天上六癸在八宮，以天沖直符，加三宮得天任為六癸，下臨八宮，天盤癸加地盤癸，即天網高八尺矣，陽遁此例也。

The song says, "The heavenly net spreads out with no way to go, when the first and second nets are low there is a path to follow; from the third to the fourth palace, movement leads to burial, while the eighth and ninth palaces are strong and can be used in the east or west." The heavenly net refers to the palace below where the six癸 (Kui) on the heaven plate are placed. Whenever the six癸 are in charge, if the net falls in the first, second, third, or fourth palace, it is low; if it falls in the fifth, sixth, seventh, or eighth palace, it is high. When encountering this situation, one should not go out, as going out will surely result in injury. If surrounded by enemies, one should look at the three palaces of卯 (Mao), 未 (Wei), and 酉 (You) to see which gate and which odd number can be used to break through, and then go through that gate without harm. For example, during the lower period of the Great Heat, using the Yin Dun method with the fourth layout, on an ethereal day or a庚 (Geng) day at the hour of Jimao (Jimao), the six癸 on the heaven plate is in the艮 (Gen) eighth palace, with the Tian Chong star as the chief symbol added to the Zhen third palace. Thus, the Tian Ren star, which carries the six癸, is placed in the Gen eighth palace, and the heaven plate癸 (Kui) presses on the earth plate癸 (Kui), forming a heavenly net eight feet high. The calculation for Yang Dun is the same.

《奇門大全》云：天網四張，動眾出兵，，忌逢若急事，避難作法，一人獨出，追兵至此，即自反傷。如天上六癸直符，加地上一二三四宮，為尺寸低，若臨六七八九宮，為尺寸高，此時萬事不宜，雖合奇門吉宿，亦不宜用。如破陣欲取道出行，宜兩臂橫負一刀，則呼天輔之名，甸闖而出，則天網自敗，自無所傷矣。若臨六七八九宮，其尺寸過人，尤不可用。將兵須當隱伏，若敵人來攻，當自潰敗。天網四張，不可當此時用事，有災殃。若是有人強出者，立便身軀見血光。

The "Qimen Duanquan" says: When the Heaven Net is spread out, it is most inauspicious to mobilize troops or go to war. If the situation is urgent and one must take evasive action, a single person should leave alone. If pursuers arrive at this point, they will end up hurting themselves. If the six癸 (six癸) are placed on the Heaven Plate and added to the first, second, third, or fourth Earthly Branches, the net is low; if they are placed on the sixth, seventh, eighth, or ninth Earthly Branches, the net is high. In such cases, nothing should be done, even if it coincides with favorable stars in the Qimen system. If one must break through the net and travel, one should hold a knife with both arms across the chest, and call out the name of the Tianfu Star. By doing so, the Heaven Net will be broken, and one will not be harmed. If the net is high, especially when it is on the sixth, seventh, eighth, or ninth Earthly Branches, it is especially inauspicious to use it. Those leading troops should hide and wait for an opportunity. If the enemy attacks, they will suffer defeat. In summary, when the Heaven Net is spread out, one should not take action, as doing so will bring disaster. If someone insists on going out, they will immediately suffer injury. The use of the Heaven Net section can be summarized in three sentences: the palace where the six癸 is located is the net; if the net is low, one can still find a way out; if the net is high, one can only hide and wait. If one must break through the net, choose one of the three palaces:卯 (Mao), 未 (Wei), or 酉 (You), and go out through the one that has both a gate and a door.

歌白：十干加伏若加錯，入庫休囚吉事危。 時加六戊，乘龍萬里，莫敢呵止。六戊為天門，又為天武，宜以遠行萬里，百事吉。戊為天門，凶惡不起，當從天上六戊出，故日乘龍萬里，凶惡不敢害。雞不鳴，犬不吠，將兵客勝。聞憂無，聞喜有，利以遠行，市賈，小人驚走亡命。假如立春中元陽遁五局，甲己日戊辰時，此時六戊在五宮，寄坤二，以直符加時干，即六戊臨二宮，出西南吉。

The song says, "If the ten heavenly stems are added to a hidden chant or are misplaced, and they fall into the storage and weak and confined positions, good fortune will turn into danger." This means that if the ten heavenly stems are added to a hidden chant or are in the wrong position, and they also fall into the storage or weak and confined areas, good events can become dangerous. Now let's explain the use of the six instruments for each hour. When the hour is six戊, one can travel a thousand miles on a dragon, and no one dares to stop. Six戊 is the heavenly gate, also called the heavenly warrior, suitable for traveling a thousand miles, with all things auspicious. Since戊 is the heavenly gate, evil forces do not arise, so one should travel in the direction where the six戊 is located on the heaven plate. Therefore, it is said that one can travel a thousand miles on a dragon, and evil forces dare not harm; at this time, the rooster does not crow and the dog does not bark. If leading an army, the enemy will be defeated. If inquiring about worries, there are none; if inquiring about happiness, there are some. It is favorable for long-distance travel and business. Small people will be startled and flee. For example, during the beginning of spring and the middle of the year, using the yang遁 five layout, on a day of jia or ji, at the wuchen hour, the six戊 is located in the center five palace and is temporarily placed in the kun two palace. By adding the value symbol to the hour stem, the six戊 will be in the kun two palace. Traveling from the southwest direction is auspicious.

時加六己如神所使．不知六己出被凶咎，故己為六合。此時宜深謀秘密之事，當從天上六己出，不宜市賈、顯揚之事。隱匿如神，所使不知。六己者，謂為顯赫，必逢殃咎，又為地戶，獨出獨入，無有見者。將兵聞喜無，聞優有。利以出官、嫁娶，小人不利，亡命驚走。若占人，有逃亡陰私之事。

When the hour meets the hexi, doing things seems as if guided by divine beings. If one does not understand hexi and ventures out recklessly, they may encounter misfortune. Hexi belongs to Liu He, so at this time it is suitable for deep and secret planning. One should go in the direction where the Heaven Plate's hexi is located. It is not suitable for trade or displaying oneself. If one hides their movements, they may be aided by divine forces, and others will not notice. If hexi is used for showing off, it will certainly bring calamity. It is also the gate of the earth, coming and going alone without being seen. When leading an army, it does not indicate good news but does indicate bad news. It is favorable for taking office, marriage, and wedding, but unfavorable for dealing with petty people. Those who are fleeing will be startled. If used to divinate about people, it often indicates fleeing or secret matters.

時加六庚，抱木而行。強有出者，必見鬥爭謂庚為天獄，此時凶強有出者，必遇刑罪。故日：能知六庚，不被五木。不知六庚、誤使入獄。或被陵辱，將兵主勝不利客。利屯營固守，聞憂有，聞喜無。市賈道死、物傷、無利，入官、嫁娶、凶。 六庚之時，惟宜固守，能知六庚之時，謂此己下至六癸時，不宜出動。

When the hour falls on one of the six Gengs, one can only travel by holding onto trees. Those who insist on traveling will certainly encounter conflicts. This is because Geng represents the heavenly prison, and at this time, evil energy is strong. If one insists on going out, they will certainly face punishment. Therefore, those who understand the six Gengs will not be subjected to the five kinds of punishments; those who do not understand the six Gengs may end up in prison or be humiliated. In military situations, the defending side will win while the attacking side suffers disadvantage, and it is suitable to establish camps and hold positions. If one inquires about worries, there will be answers; if one inquires about happiness, there will be none. Merchants will die on the road, goods will be damaged and there will be no profit. Those who seek official positions, marriage, or wedding will face misfortune. During the time of the six Gengs, it is only suitable to hold positions and defend. To understand the time of the six Gengs means that from the six Gengs down to the six Gui hours, it is not suitable to move out.

時加六辛，行遇死人。強有出者，罪罰纏身。此時行兵，出入並凶。強有出入，斧鑽在前，行為受累。故日：能知六辛所往，行來不知六吉，反凶也。

When the hour meets the six Xin (辛), traveling will result in encountering dead people; those who insist on going out will be plagued by punishment. At this time, military operations and entering or exiting are both dangerous; if one insists on entering or exiting, it is as if斧钺 (axe and halberd) are present, and actions will certainly be hindered. Therefore, it is said: knowing the direction of the six Xin allows one to travel without harm; not understanding this auspicious and inauspicious aspect will instead invite misfortune.

大益樞京天輔武曲紀星 執慶剛昱天禽廉貞網星 總網星連住總承符元天心文曲紐星 凝革好化天沖破軍關星 英明集革天任星 陰襲大衍天蓬隱光右弼星 陽碟孚慶天芮洞明左輔星 照中勳今天英貪狼太星 通玄須變天柱祿貞星星

This is a table matching the nine stars with their alternative names and their corresponding stars in the Big Dipper. Each line represents one star: first, the two alternative names, then the star's name, followed by the star it is paired with in the Big Dipper and another alternative name. Reading line by line: Tian Fu Star, alternative names Da Yi and Shu Jing, paired with Wu Qu, also known as Ji Star; Tian Qin Star, alternative names Zhi Qing and Gang Yu, paired with Lian Zhen, also known as Wang Star; Tian Xin Star, alternative names Lian Zhu and Zong Cheng, paired with Wen Qu, also known as Niu Star (the terms 'Zong Wang Star' and 'Fu Yuan' at the beginning of the line are errors introduced in the carved text); Tian Chong Star, alternative names Ning Ge and Hao Hua, paired with Po Jun, also known as Guan Star; Tian Ren Star, alternative names Ying Ming and Ji Ge; Tian Peng Star, alternative names Yin Xi and Da Yan, paired with You Bi, also known as Yin Guang; Tian Rui Star, alternative names Yang Die and Fu Qing, paired with Zuo Fu, also known as Dong Ming; Tian Ying Star, alternative names Zhao Zhong and Xun Jin, paired with Tan Lang; Tian Zhu Star, alternative names Tong Xuan and Xu Bian, paired with Lu Cun and Lian Zhen. The original text has poor carving and some characters are incorrect or missing. When reading the table, use the central star name as the main reference.

《三元經》曰：輔禽心星為上吉，沖任次吉理須明。大凶天蓬與天芮，小凶天柱及天英。更論五行旺相氣，吉凶輕重自然分。大凶旺相凶卻小，小凶旺相號中平。吉星旺相吉無比，若還無氣也中平。凡吉宿亦要遇旺相，若遇休囚廢沒，亦不可用經。曰若上吉次吉星無旺氣，則中平秉旺相氣則大吉，秉死休囚廢則為凶。以意審用之。九星休旺者，謂九星各旺於同類。月相於我生月，休於生我月，囚於官鬼月，死於妻財月。日時同。

The "San Yuan Jing" says: the stars Tian Fu, Tian Qin, and Tian Xin are considered the most auspicious, while Tian Chong and Tian Ren are next. This principle must be clearly understood; the most凶 stars are Tian Peng and Tian Rui, and the minor凶 stars are Tian Zhu and Tian Ying. In addition, one must consider the prosperity and strength of the Five Phases. The distinction between good and bad fortune will naturally become clear: if a major凶 star meets the condition of prosperity and strength, its凶 nature becomes less severe; if a minor凶 star meets the condition of prosperity and strength, it can be considered average; if a good star meets the condition of prosperity and strength, its good fortune is maximized. If a good star lacks this vitality, it is only considered average. Even good stars need to meet the condition of prosperity and strength; if they encounter rest, captivity, decline, or disappearance, they should not be used. The classic says: if the most auspicious or next auspicious stars lack vitality, they are only considered average; if they receive the vitality of prosperity and strength, they are considered great good fortune; if they receive the conditions of death, rest, captivity, or decline, they become凶. One must consider the situation carefully. The concept of the rest and vitality of the nine stars refers to the fact that each of the nine stars is most prosperous in the month corresponding to their own Five Phase; they are in a state of mutual support in the month they are born into, in a state of rest in the month that gives birth to them, in a state of captivity in the month that controls them, and in a state of death in the month they control. The calculation for days and hours is the same as for months.

木旺東相北休南囚西 火 旺南相東休西囚北 金旺西相南休北囚東 水 旺北相西休東囚南 土旺於四維辰戌丑未無所不用也

This is a mnemonic table for the strength and decline of the Five Phases across the four seasons. Each line has two groups. Wood is strong in the East in spring, in decline in the North, in rest in the South, and in captivity in the West; Fire is strong in the South, in decline in the East, in rest in the West, and in captivity in the North; Metal is strong in the West, in decline in the South, in rest in the North, and in captivity in the East; Water is strong in the North, in decline in the West, in rest in the East, and in captivity in the South; Earth is strong in the four seasonal months of Chen, Xu, Chou, and Wei, and is applicable in all directions. By combining this table with the Five Phase attributes of the nine stars mentioned earlier, one can determine whether a star is strong or weak in a particular month.

九星 旺 相 休 囚 旺 相 廢 休 囚 天蓬水星 亥子月寅卯月申酉月巳午月辰戌丑未月 天任芮禽土 辰戌丑未月申酉月巳午月亥子月寅卯月 天沖輔木星 寅卯月巳午月亥子月辰戌丑未月申酉月 天英火星 巳午月辰戌丑未月寅卯月申酉月亥子月 天柱心金星 申酉月亥子月辰戌丑未月寅卯月巳午月

This is a detailed table showing the prosperity and decline of the nine stars throughout the months. The top row lists the statuses: prosperous, strong, weak, confined, and also includes the statuses prosperous, strong, declined, weak, and confined. Each row below lists a group of stars belonging to the same Five Phases and the corresponding months for each status. The star Tianpeng belongs to water, is prosperous in the months of Hai and Zi, strong in Yin and Mao, weak in Shen and You, confined in Si and Wu, and dead in Chen, Xu, Chou, and Wei. The stars Tianren, Tianrui, and Tianqin belong to earth, are prosperous in Chen, Xu, Chou, and Wei, strong in Shen and You, weak in Si and Wu, confined in Hai and Zi, and dead in Yin and Mao. The stars Tianchong and Tianfu belong to wood, are prosperous in Yin and Mao, strong in Si and Wu, weak in Hai and Zi, confined in Chen, Xu, Chou, and Wei, and dead in Shen and You. The star Tianying belongs to fire, is prosperous in Si and Wu, strong in Chen, Xu, Chou, and Wei, weak in Yin and Mao, confined in Shen and You, and dead in Hai and Zi. The stars Tianzhu and Tianxin belong to metal, are prosperous in Shen and You, strong in Hai and Zi, weak in Chen, Xu, Chou, and Wei, confined in Yin and Mao, and dead in Si and Wu. When consulting the table, first identify the star and its corresponding Five Phases, then check the column corresponding to the month in question. This will indicate whether the star is in a state of prosperity or decline at that time.

天蓬，字子禽。宜安撫邊境，修築城池。春夏將兵大勝，秋冬凶亡。其士卒利主不利客，嫁娶兩凶，移徙失火，鬥爭見血光，入宮火盜賊，修營宮室，商賈皆凶。 訟庭爭競遇天蓬，勝捷威靈萬里同。春夏用之皆大吉，秋冬用此最為凶。嫁娶遠行應小利，葬埋修造亦閒空。須得生門同丙乙，同之萬事得昌榮。

The Tianpeng Star, named Zi Qin, is favorable for pacifying borders and building fortifications. It brings great victory when leading troops in battles during spring and summer, but is凶 during autumn and winter. The soldiers under its command are advantageous for the host side but not for the guest side. For weddings, both host and guest sides face misfortune. Moving into a new residence may result in fire, disputes may lead to bloodshed, and constructing a house or engaging in business is also unfavorable. The rhyme associated with its pairing states: encountering Tianpeng in legal disputes leads to victory and fame spreading across the world; using it in spring and summer brings great good fortune, but using it in autumn and winter is extremely dangerous; weddings and long journeys offer only minor benefits, while burials and construction efforts will be fruitless. It must be combined with the Life Gate, Bing Qi, and Yi Qi to achieve overall prosperity.

天芮，字子成。宜崇尚道德，交結朋儕。受業師長吉，不可用兵．嫁娶．爭訟、移徙、築室，秋冬吉，春夏凶。 受道交結宜芮星，行方直此最難明。出行用事宜先退，修造安墳發禍刑。盜賊憂惶驚小口，更宜因事橫官非。縱得奇門從此宿，求其吉事也虛名。

The star Tian Rui, named Zi Cheng, is favorable for pursuing moral cultivation, associating with friends, and seeking a teacher for learning; it is unfavorable for military campaigns, marriage, litigation, moving house, or building a house. It is auspicious to use it in autumn and winter, but inauspicious in spring and summer. The rhyme associated with it says: seeking the Dao and studying is suitable with the star Tian Rui, but its conduct is straightforward, which is the hardest to distinguish. When traveling or handling affairs, one should first retreat and avoid; constructing or burying an ancestor's tomb will bring calamity and injury. Robbers will cause worry and fear, children will be frightened, and it is more likely to lead to legal troubles. Even if one obtains a rare door with this star, seeking good fortune is only an empty name.

天沖，字子翹。宜出報仇。春夏兵將勝，秋冬無功。不宜嫁娶、移徙、入官、築室、祠祀、市賈。 嫁娶安營產女驚，出行移徙遇遭迍。修造埋葬皆不利，萬般作事且逡巡。

The star Tian Chong, named Zi Qiao, is favorable for military campaigns to avenge wrongs; it brings victory in spring and summer, but no success in autumn and winter. It is unfavorable for marriage, moving house, taking office, building houses, worship, and business. The rhyme associated with its pairing states: marriage and setting up camps will lead to disturbances with female offspring, travel and moving house will result in difficulties; construction and burial are also unfavorable, and any action should be delayed and avoided.

天輔，字子卿。宜蘊身守道，設教修理。將兵春夏勝，得托地千里。嫁娶多子孫，利移徙、入市、入官、修營。春夏有喜。 天輔之星遠行良，葬埋起造福添長。上官移徙皆吉利，喜溢人財萬事昌。

The Tianfu Star, named Ziqing, is favorable for cultivating oneself, adhering to the right path, establishing schools, and rectifying affairs. It is advantageous for leading troops in spring and summer, enabling control over a territory of a thousand miles. It is beneficial for marriage and childbirth, as well as for relocating, entering markets, taking official positions, and construction projects in spring and summer, bringing joy and celebration. The rhyme associated with the Tianfu Star states: The Tianfu Star is suitable for long journeys, and burying the dead and starting new constructions can add blessings. Taking up a post or relocating is auspicious, with abundant joy, prosperity in people and wealth, and overall flourishing.

天禽，字子公。宜祭祀求福，斷絕群凶。將兵四時吉，百福助之。不戰用謀，敵人畏服。賞功、封爵、移徙、入官、祠祀、商賈、嫁娶吉。 天禽遠行偏宜利，坐賈行商皆稱意。投渴貴人兩益懷，更兼造葬皆豐遂。

The Tian Rui Star is called Zi Gong. It is favorable for worship and seeking blessings, and for cutting off evil forces. It is auspicious for leading troops in all four seasons, with all kinds of blessings assisting. If warfare is not needed but victory is achieved through strategy, enemies will naturally be afraid and submit. It is favorable for rewarding meritorious officials, granting titles, moving house, taking office, worship, commerce, and marriage. The rhyme associated with it says: The Tian Rui Star is especially favorable for long journeys; merchants and traders will find everything to their liking. Sending letters and visiting noblemen will benefit both parties, and building houses and burying the dead will also be prosperous and smooth.

天心，字子襄。宜療病合藥，將兵秋冬勝，得地千里，春夏不利。嫁娶、入官、築室、祠祀、商賈，秋冬吉，春夏凶。利見君子，不利小人。 求仙合藥見天心，商途旅福又還新。又將遷葬皆宜利，萬事逢之福祿深。

Tianxin Star, named Zi Xiang, is suitable for curing diseases and preparing medicine; leading troops in autumn and winter can achieve victory and control an area of thousands of miles, but it is unfavorable in spring and summer. For marriage, taking office, building houses, worship, and business, autumn and winter are favorable while spring and summer are unfavorable. It benefits gentlemen but not petty people. The rhyme for pairing with Tianxin says: seeking immortality and combining medicine should meet Tianxin, merchants on the road receive constant blessings; also suitable for relocating graves, all matters meet Tianxin and receive abundant blessings and wealth. Tianxin belongs to metal, so it is effective when the metal energy is dominant in autumn and winter, but it is restrained when fire is strong in spring and summer.

天柱，字子中。宜迍兵自固，隱跡。將兵車傷卒死，不宜移徙、入官、市賈，宜嫁娶修造祭祀。 天柱藏形謹守直，不須遠出及營為。萬種所謀皆利益，遠行從去見災危。

The star Tian Zhu, named Zi Zhong, is suitable for holding back troops and keeping a low profile; leading an army will result in loss of vehicles and soldiers. It is not suitable for moving house, taking office, or engaging in business, but is favorable for marriage, construction, and worship. The rhyme associated with its pairing says: Tian Zhu conceals its form and should adhere to the right path, without going far or engaging in business ventures; in this way, all plans will bring benefit, but if one travels far, misfortune will follow.

天任，字子韋。宜請謁通財，將兵四時吉，萬神助之，敵人自降。嫁娶多子孫，入官吉。移徙築室凶。 天任吉宿事皆通，祭祀求官嫁娶同。斷滅群凶移徙事，商賈造葬喜重重。

Tian Ren star, named Zi Wei, is favorable for visiting officials, making requests, and handling money matters. It is auspicious for leading troops in all four seasons, with the assistance of myriad spirits and enemies surrendering on their own. It is favorable for marriage and childbirth, and auspicious for taking office. However, it is inauspicious for moving house or building a house. The rhyme associated with it says: Tian Ren is an auspicious star, capable of facilitating all matters. It is suitable for worship, seeking official positions, and marriage. It can eliminate evil forces and is also suitable for moving house. Commerce and burial are both filled with good fortune.

天英，字子威。宜出入遠行，飲晏作樂利。不宜嫁娶、出兵、移徙、入宮、築室、祠祀、商賈。 天英之星嫁娶凶，遠行移徙不宜逢。上官文武皆宜去，商賈求財總是空。

The star Tianying is named Ziwei. It is favorable for traveling far and wide, going out and coming in, feasting and enjoying oneself; it is not suitable for marriage, military campaigns, moving house, entering the palace, building houses, worship, or business. The rhyme associated with this star says: using Tianying for marriage is ominous, and encountering it during travel or relocation is also inauspicious; only taking up an official post or proceeding to a place for literary or military pursuits is suitable, while engaging in commerce and seeking wealth will result in nothing.

《三元經》日：天輔之時，有罪無疑斧鑕，在前天猶赦之，此時有罪皆能自釋。、‘甲己之日己巳時，乙庚之日甲申時，丙辛之日甲午時，丁壬之日甲辰時，戊癸之日甲寅時，是天輔之時也。

The San Yuan Jing says: During the time of Tian Fu, even if someone has committed a crime, there is no need to doubt, even if the axe and halberd are right in front of them, heaven will still pardon them, so at this time all criminals can be freed on their own. Specifically, it is on the day of Jia or Ji, at the time of Jisi; on the day of Yi or Geng, at the time of Jiashen; on the day of Bing or Xin, at the time of Jiawu; on the day of Ding or Ren, at the time of Jiachen; on the day of Wu or Gui, at the time of Jiayin. These are the times of Tian Fu.

經日：天盤星克地盤星，在四時旺相日時，有本方五色雲氣在其方來助，則客勝也。地盤星克天盤星，在四時旺相日時，有各方五色雲氣在其方來助，則主勝也。天蓬加九宮利為客，若在秋冬之月壬癸亥子日臨戰，有黑色雲氣從北方來助戰，客大勝。

The text says: When the stars on the Heaven Plate overcome those on the Earth Plate, and it coincides with the days of prosperity and strength in the four seasons, and the five-colored clouds from a certain direction assist, then the guest side will prevail. Conversely, if the stars on the Earth Plate overcome those on the Heaven Plate, and it is also during a time of prosperity and strength, with the five-colored clouds from a certain direction assisting, then the host side will prevail. Now let us explain the favorable conditions for the guest side. When the Tianpeng Star is placed in the ninth palace, it is advantageous for the guest side. If this occurs on the days of Ji and Gui in the months of autumn and winter, or on the days of Hai and Zi, and there are black clouds coming from the north to assist in battle, the guest side will achieve a great victory.

天柱天心加三宮四宮，利以為客。若在秋月及季夏之月庚申辛酉日臨戰，有白氣雲色從西方來助戰，大勝。天任天禽天芮加一宮，利以為客。若在四季月戊己辰戌丑未日，有黃雲氣從東北來助戰，客大勝。天英加七宮，利以為客。若在春夏月丙丁巳午日，有赤雲氣從南方來助戰者，客勝。

The Tianzhu and Tianxin stars added to the third or fourth palace are favorable for the guest force; if on the Gengshen or Xinyou days in autumn or the season of Jixu, white clouds come from the west to assist in battle, the guest force will achieve a great victory. The Tianren, Tianqin, and Tianrui stars added to the first palace are favorable for the guest force; if on the days of Wu or Ji in the four seasons or on the days of Chen, Xu, Chou, or Wei, yellow clouds come from the northeast to assist in battle, the guest force will win. The Tianying star added to the seventh palace is favorable for the guest force; if on the days of Bing or Ding in spring or summer or on the days of Si or Wu, red clouds come from the south to assist in battle, the guest force will prevail. It is evident that the key to judgment lies in the heavenly stars overcoming the earthly stars, and then verifying with the season and the color of the clouds.

天英加一宮，利以為主。加秋冬月壬癸亥子日，有黑雲從正北來助戰者，主大勝。天任天禽天芮臨三宮四宮，利以為主。如冬夏之月甲乙寅卯日，青雲從東南正東來助戰，主大勝。天蓬加八宮，利以為主。如在四季月戊己辰戌丑未日，有黃雲從東北西南來助戰者，主勝。

The Tianying Star added to the first palace is favorable for the main force; if it occurs on the壬 or癸 days in the autumn or winter months or on the亥 or子 days, with black clouds coming from the due north to assist, the main force will achieve a great victory. The Tianren, Tianqin, and Tianrui stars added to the third or fourth palaces are favorable for the main force; if it occurs on the甲 or乙 days in the winter or summer months or on the寅 or卯 days, with blue clouds coming from the southeast or due east to assist, the main force will achieve a great victory. The Tianpeng Star added to the eighth palace is favorable for the main force; if it occurs on the戊 or己 days in the four seasons or on the辰,戌, chou, or wei days, with yellow clouds coming from the northeast or southwest to assist, the main force will achieve victory. The colors of the clouds mentioned here actually refer to the manifestation of the Five Phases in the heavenly phenomena: black represents water, white represents metal, yellow represents earth, blue represents wood, and red represents fire. These colors must correspond with the Five Phases of the palace they are added to in order to truly receive assistance.

天輔天沖加六宮七宮，利以為主。如在季夏及秋月庚申辛酉日，有白雲氣自正西及西北來助戰者，主勝。天柱天心加九宮，利以為主。如在春夏月丙丁巳午日，有赤雲氣從正南來助戰，主大勝。

The stars Tianfu and Tianchong, when added to the sixth or seventh palace, are favorable for the main party. If on the days of Gengshen or Xinyou in late summer or autumn, white clouds come from the due west and northwest to assist the battle, the main party will win. The stars Tianzhu and Tianxin, when added to the ninth palace, are also favorable for the main party. If on the days of Bing or Ding in spring or summer, or on the days of Si or Wu, red clouds come from the due south to assist the battle, the main party will achieve a great victory. Comparing this with the previous section, it is known that when the advantage is to the guest, the Heaven Plate overcomes the Earth Plate; when the advantage is to the main party, the Earth Plate overcomes the Heaven Plate. The directions of the clouds also correspondingly oppose each other.

天蓬值子，多不利入宅、安墳、上官、下穴，主有口舌爭訟。作用之時，有雞鳴、犬吠、宿鳥鬧林，或鳥北方爭鬥而飛，造葬後主有缺唇人。至六十日應雞生肉卵，有官訟至，主退財。 天芮值子時，秋冬用之吉，春夏凶。不可用，作用之時，主有走禽驚，西南火光，二人相逐為應。造葬後，主有貓兒顛犬傷人，公事發，六十日內有女人自縊事，秋冬作用．當進羽音人。田地及妻女。 天沖值子時，主有大風雨至。仙禽噪、鐘鳴為應。造葬後．六十日有生氣物入屋，週年田蠶倍收，更防新婦產死。吉因口舌得財。

The section discusses "keying," which refers to the visible signs and future outcomes that appear after a certain star is active at a specific time for activities such as breaking ground or moving in. Diviners use these signs to verify whether the chosen time is truly effective. "Yuyin," "Shangyin," and "Jueyin" refer to the classification of surnames according to the five tones. "Zuyá" means acting as an intermediary, while "Sanyáxūrén" refers to a man with three tufts of beard; these terms should not be taken literally. When Tianpeng Star is active at the hour of Zi, it is generally unfavorable for moving in, setting up a tomb, taking office, or burying the dead, and it may lead to disputes and lawsuits. During the time of starting the work, there may be roosters crowing, dogs barking, or wild birds disturbing the forest, or birds fighting and flying over the north. After the burial, there may be a family member with a cleft lip. Within sixty days, there will be a hen laying meat eggs, lawsuits will come, and there will be financial loss. When Tianrui Star is active at the hour of Zi, it is favorable in autumn and winter but unfavorable in spring and summer, and should not be used lightly. During the time of starting the work, there may be startled wild animals or birds, a firelight in the southwest, and two people running past each other, all signs of the event. After the burial, there may be a cat going mad, a dog injuring a person, and official troubles. Within sixty days, a woman may commit suicide. If the work is done in autumn or winter, it may lead to disputes over land and wives of people with the Yuyin tone. When Tianchong Star is active at the hour of Zi, there will be a heavy rain and wind. The signs of the event include the calls of rare birds and the sound of a bell. After the burial, within sixty days, there may be living creatures entering the house, and after one year, the harvest of silkworms will double. However, one should be cautious of a new bride dying from childbirth complications. If it is a favorable time, one may gain wealth through disputes.

天輔值子時，若反吟，主天中有物衣，明西方有人穿紅白衣人前來大叫為應。造葬後六十日進商音人、物產，野猿猴入屋甑鳴，時主加官進祿，生貴子。若門奇併到有十二年，大旺。 天禽值子時，主有懷孕女人來，及紫衣至為應，造葬後六十日，雞上籬，犬銜花，儒人送物至為應，主因武得官，進田土、財物、廿年後，財穀大旺，人丁千口。 天心值子時，主有人爭鬥。鼓聲從西北為應。造葬後百日內，赤面人作牙，進商音人、古器及畫軸，家內生白雞，十二年內田蠶大旺，後因賭博、見訟破財。

When the Tian Fu Star is at the Zi hour and also meets the reverse chant, it indicates that there will be clothes floating in the sky and a person wearing red and white clothes coming from the west shouting loudly, which is a sign. After the construction or burial, within sixty days, there will be people with commercial sounds and goods, wild monkeys entering the house, and the cooking pot making noise, indicating promotion, promotion of rank, and birth of a noble son. If the gate and the odd stars are at the same time, it will bring prosperity for twelve years. The reverse chant here refers to the nine stars falling into the opposite palace, intensifying the ominous signs, so the initial signs are disturbances such as clothes floating in the sky and someone shouting. When the Tian Qin Star is at the Zi hour, it indicates that a pregnant woman will come and a person wearing purple clothes will arrive, which are signs. After the construction or burial, within sixty days, there will be chickens on the fence, dogs carrying flowers, and scholars bringing things to the door, indicating promotion through military affairs, gaining land and property, and a great increase in wealth and grain after twenty years, with a population of thousands. When the Tian Xin Star is at the Zi hour, it indicates disputes among people, with the sound of drums coming from the northwest as a sign. After the construction or burial, within one hundred days, there will be a person with a red face acting as an intermediary, people with commercial sounds and ancient objects, scrolls, and white chickens appearing in the house, with a great increase in crops and silkworms within twelve years, followed by financial loss due to gambling and lawsuits.

天柱值子時作用，主有大風四起，火從東至，缺唇人為應，造葬後六十日內．主有蛇犬傷人，遇刀刃殺人，血光破財。 天任值子時作用時，主有風雨至，水畔雞鳴，東南方有持刀人遇為應。造葬後百日內，主新婦自離，三牙須人及木姓人上門，由賴退田產出，人男盜女*。 天英值子時作用時，有鑼聲自西北至，及三五人把火伐木為應，造葬後，主有缺舌人破家業，三年內血光自刎，小兒因湯火死。

The Heavenly Stem Tianzhu Star is active during the Zi hour, indicating a great wind from all directions, fire coming from the east, and a person with a missing lip as the sign. After the construction or burial, within sixty days, there will be snake and dog injuries, deaths caused by knives, and loss of wealth due to bloodshed. The Heavenly Stem Tianren Star is active during the Zi hour, indicating coming rain and wind, a chicken crowing by the water, and a person holding a knife encountered in the southeast as the sign. After the construction or burial, within one hundred days, there will be the separation of a new bride, a man with three tufts of beard and a person of the Mu surname coming to demand debts, resulting in the loss of land, and male thieves and female prostitutes appearing in the family. The Heavenly Stem Tianying Star is active during the Zi hour, indicating a gong sound coming from the northwest and three or five people carrying fire and cutting trees as the sign. After the construction or burial, there will be a person with a missing tongue causing family ruin, a suicide by cutting the throat within three years, and children dying from scalding or burning. These three stars are all凶 stars active during the Zi hour, and the signs they indicate are all related to knives, fire, and blood. If it is not absolutely necessary, the Zi hour should not be used for these stars.

天蓬值丑時，主樹倒傷人。有雷電作，及風雨為應。造葬後七日內，雞生鵝子卵，犬上主屋，主喪小口。三年後白頭翁作牙，進商音人、田契，大旺財穀，十年後即退敗。 天芮值丑時作用時，有金鼓聲向西北至，造葬後七日，有烏龜自林中出，六十日被盜賊退財，口舌官事至。 天沖值丑時作用時，主雲霧，以合小兒成群來，及婦人為應，造葬後烏貓生白子，拾得古鏡發財，週年得僧道、田契、生貴子。

When the Tianpeng Star is active during the Ox hour, it indicates that trees will fall and injure people, with thunder and lightning, and sudden storms as signs. Within seven days after construction or burial, chickens will lay goose eggs, and dogs will climb onto the main house, leading to the loss of young children. Three years later, an old man with white hair will act as an intermediary, bringing in people who deal in commerce and land deeds, resulting in great prosperity in wealth and grain. However, after ten years, this prosperity will decline. When the Tianrui Star is active during the Ox hour, there will be sounds of gongs and drums coming from the Northwest. Within seven days after construction or burial, a turtle will crawl out from the forest, and within sixty days, thieves will rob and cause financial loss, followed by disputes and lawsuits. The Tianrui Star is inherently a great凶 star, so its effects are mainly seen in financial loss and legal disputes. When the Tianchong Star is active during the Ox hour, there will be dense clouds and fog, with groups of children coming and women appearing as signs. After construction or burial, black cats will give birth to white kittens, and finding an ancient mirror will bring wealth. After one year, monks and Taoists will assist, land deeds will be obtained, and a noble son will be born.

天輔值丑時作用時，主東方有犬吠，有人持刀殺人斗叫。造葬後有白兔野雞入室，六十日內，僧道送物，及東南方羽音人送文契至，遠行信歸，週年添進人口，大旺血財，加官進祿。 天禽值丑時，有孝婦人持錫器來，小兒拍掌笑，吹笛打鼓叫鬧為應。造葬後賭博獲財，或拾窖發財，三年後因獲盜賊致富。 天心值丑時作用時，北方有匠人攜斧至，樹木上生金花為應，造葬後六十日，進羽音人金銀器，三年被火，一貧徹骨，出入弄蛇戲犬。

When the Tian Fu Star is active during the Ox hour, there will be barking dogs from the east, people holding knives killing each other, and disputes and shouts. After construction or burial, white rabbits and wild chickens will enter the house, monks and Taoists will bring things to the door within sixty days, and people from the southeast with feathered sounds will deliver documents. News from distant places will also return. After a year, the population will increase, livestock will thrive, and there will be promotions and increased wealth. The Tian Fu Star is an upper auspicious star, so first there will be disturbances from warfare and disputes, but later there will be prosperity in both people and wealth. When the Tian Qin Star is active during the Ox hour, there will be a woman in mourning holding tinware coming forward, children clapping and laughing, and noisy sounds from flutes and drums, all signs of fulfillment. After construction or burial, wealth will be gained through gambling or by finding hidden treasure. After three years, wealth will be achieved through capturing thieves. When the Tian Xin Star is active during the Ox hour, there will be craftsmen from the north carrying axes coming, and golden flowers growing on trees as signs. After construction or burial, within sixty days, silver and gold vessels from people with feathered sounds will arrive. Within three years, there will be a fire, leading to extreme poverty, and family members will make a living by performing snake charming and dog playing tricks.

天任值丑時作用時，有青衫婦人攜酒至，四方有鼓聲為應。造葬後半年後，進無名財物，週年有鸚鵡入屋，主口舌得財，三年後貓犬相咬，生請舉。 天英值丑時，東北方有師巫人至，及鑼聲為應。造葬後一月內，主火燒屋，一年內大作，人言百怪，俱見死亡大敗。

When the Tian Ren star is active during the Chou hour, a woman wearing a green robe brings wine and comes forward, with drums sounding from all directions as a sign. After the construction or burial, within half a year, unexpected wealth is gained; after a full year, a parrot enters the house, indicating wealth obtained through disputes. Three years later, dogs and cats fight, and someone in the family will pass the examination and seek official status. When the Tian Ying star is active during the Chou hour, a witch comes from the northeast, accompanied by the sound of gongs as a sign. After the construction or burial, within a month, there will be a fire in the house. Within a year, there will be much noise and gossip, with strange occurrences and rumors, eventually leading to death and great defeat. The Chou hour belongs to earth, and Tian Ren also belongs to earth, so both share the same energy and thus first bring wealth and joy. Tian Ying belongs to fire, but earth drains the fire's energy, so it instead leads to a fire in the house. This shows that the words of the divination are based on the principles of the Five Phases and their interactions.

天蓬值寅作用時，有青衣童子持花來，北方有和尚裡衣頭巾至，女人著衫裙至。造葬後有賊劫家財，六十日內，有蛇入屋咬人，因馬牛死傷人，及鬼打屋，三年後進田地，大旺財穀。 天芮值寅作用時，有瘦婦懷孕至，更有蓑衣人至。葬日有奇門旺相，六十日有水牛入屋，大進血財，加官進祿，子孫大吉。 天沖值寅作用時，有貴人乘轎至，及童執金銀器至。造葬後二十日進角音人，契字六畜及琉璃入屋，六十日雞母啼家，主死，因口舌爭訟得財大發財穀，主生乙巳，丁人發福。

When the Tianpeng Star is active during the寅 hour, one will see a child wearing blue clothes holding flowers coming, a monk wearing inner clothes and a headscarf coming from the north, and a woman wearing a shirt and skirt coming. After the construction and burial, thieves will rob the family's wealth, within sixty days a snake will enter the house and bite people, causing deaths and injuries due to cattle and horses, and there will be ghostly knocking on the house. However, three years later, the land will be acquired, and wealth and grain will flourish. Each of these responses is divided into two parts: the first part is the immediate response at the moment of breaking ground, and the second part is the response that appears after some days or months. The term "blood wealth" refers to live animals such as cattle and sheep. When the Tianrui Star is active during the寅 hour, a thin pregnant woman and a person wearing a straw cloak will come. If the odd door is in a prosperous and strong state on the day of burial, within sixty days a water ox will enter the house, bringing in a lot of wealth from cattle and horses, promotion and salary, and good fortune for descendants. This shows that even if a凶 star is in a strong state, it can turn into a good response. When the Tianchong Star is active during the寅 hour, a nobleman riding in a sedan and a child holding gold and silver vessels will come. Within twenty days after construction and burial, people with the surname Jiao will come along with contracts, cattle and horses, and glassware. At the end of sixty days, a hen will crow at home, indicating a death, but one will gain wealth through disputes, leading to a great increase in wealth and grain. This will bring good fortune to people born in the year of Yisi and Ding.

天輔值寅時，當見公吏人手執鐵器，及藝人攜物至為應。葬造後六十日內，白鼻貓兒咬雞時，有賊送財寶至，赤面人作牙，進羽音人、田契，十二年大發，生貴子。 天禽值寅時作用時．金雞亂鳴．玉犬吠．有人帶深笠至。造葬後六十日．進羽音契字，發人丁田旺木。 天心值寅作用時，有白鷺鳥，及水禽至，金鼓四鳴，女人穿青衣攜籃至。造葬後遺火燒小口，六十日內，由賴公事至，百日內，大進金銀，因拾得吉窖，進商音羽音人物產，三年內因妻得財生貴子。

When the Tianfu Star is active during the寅 hour, one should see constables holding iron tools and artisans carrying goods arriving, which is a sign of fulfillment; after the burial, within sixty days, if a white-nosed cat bites a chicken, thieves will deliver treasures at the door. A man with a red face will act as an intermediary, and someone with the sound of feathers (羽音) will bring a land deed. There will be great prosperity within twelve years, and a noble son will be born. When the Tianqin Star is active during the寅 hour, there will be loud crowing of chickens and barking of dogs, and someone wearing a deep bamboo hat will come; after the burial, within sixty days, documents from someone with the sound of feathers (羽音) will arrive, leading to family prosperity and flourishing land holdings. When the Tianxin Star is active during the寅 hour, white herons and water birds will fly in, with golden drums sounding from all sides, and a woman in blue clothes carrying a basket will come; after the burial, there will be an incident of fire injuring children, and within sixty days, there will be legal disputes due to debt. Within a hundred days, there will be a great influx of silver and gold, due to finding a hidden treasure buried by ancestors. There will also be acquisitions of property from families with the sound of commercial (商音) and feather (羽音) names. Within three years, wealth will be obtained through the wife and a noble son will be born. The寅 hour belongs to wood, and the Tianxin Star belongs to metal, which is strong in overcoming wood, so initially there will be signs of fire and legal troubles, but later it will turn into signs of gaining wealth. In the text, "由赖" refers to unscrupulous people who defraud through debt, and "吉窖" refers to hidden treasures buried by ancestors. One bad and one good sign appear together, clearly showing the response of the寅 hour, where both misfortune and fortune are interdependent.

天柱值寅時作用時、有牛馬喧叫，及僧道人持蓋大雷雨至，喜鵲喧噪。葬造後六十日內，有賊牽連公事，因公事說訟破財，女人墮胎，產死。 天任值寅作用時，女人成隊把火前行，童子拍手大笑，西北有人轎馬至。葬造後六十日內，甑鳴婦死，百日內，進六畜．女人財寶自至．田蠶大旺。缺唇人爭訟，婚事敗。 英值寅，東方有軍馬至，及捕魚獵網人至。葬造後女人因行路拾得財寶，六十日內，進寡婦人田產契書，百日雷打屋即敗。

When the Tianzhu star is active during the寅 hour, there will be loud noises from cattle and horses, and monks and Taoists will come with umbrellas in a heavy thunderstorm, along with noisy magpies. After the construction or burial, within sixty days there will be involvement with thieves leading to legal troubles, resulting in financial loss. There may also be miscarriages or deaths from difficult childbirth. When the Tianren star is active during the寅 hour, groups of women will carry fire and walk ahead, while children laugh and clap loudly. People will come on palanquins and horses from the northwest. After the construction or burial, within sixty days the cooking pot will make strange noises and a woman may die. Within one hundred days, livestock will be obtained, and a woman's wealth will come to her automatically. Farming and silk production will flourish, but there will be disputes with people who have missing lips, causing marriage plans to fall through. The term "甑鸣" refers to the cooking pot making unexpected noises, which ancient people regarded as an omen of death in the family, hence the following statement about a woman's death. When the Tianying star is active during the寅 hour, there will be military horses coming from the east and people fishing and netting arriving. After the construction or burial, a woman may find treasure on the road. Within sixty days, she may receive documents for a widow's land. By the one hundredth day, there will be lightning striking the house, leading to the decline of the family's fortune.

蓬值卯，黃雲四起，婦人把鐵器前來，大蛇橫過。造葬後十日內，角音人相請。半月內，有徽音人送財物。六十甘內，女人因賊牽執大破財。百日拾得窖財大發。 芮天沖值卯時，有女人穿紅送物，及貴人騎馬至，兩犬相咬，水牛作聲。造葬後六十日，進東方絕戶產業，因湯火傷，小兒進血財，及羽音人物二年內婦人墮胎，產死。 輔值卯作用時，女人挑傘至，及師巫吹角聲，葬造後六十日，大發添人丁，有生氣入屋，旺財穀，因女人公事得財帛，及田地契字。

When the Tianpeng Star is in the卯 hour, a woman holding an iron tool comes from all directions covered with yellow clouds, and a large snake crosses through. After the construction and burial, within ten days someone with the surname of the Jue Yin tone comes to invite. Within half a month, someone with the surname of the Zheng Yin tone brings money and goods. Within sixty days, the woman is implicated in a theft case and is arrested, causing a great loss of wealth. At one hundred days, she finds buried treasure and becomes very wealthy. Jue Yin and Zheng Yin are classifications of surnames based on the five tones. The geomancers use these terms to refer to certain types of surnames, following the same pattern with Shang Yin and Yu Yin mentioned later. When the Tianrui Star and Tianchong Star are in the卯 hour, a woman in red clothes brings something, and a nobleman arrives on horseback, with two dogs fighting and a water ox making noises. After the construction and burial, within sixty days, one gains property from a family in the east that has no descendants, gains wealth from a child being scalded by hot soup or fire, gains wealth from livestock, and also gains property from someone with the surname of the Yu Yin tone. Within two years, there will be a woman who miscarries or dies from difficult childbirth. When the Tianfu Star is in the卯 hour, a woman carrying an umbrella comes, and a shaman blows a horn. After the construction and burial, within sixty days, there will be great prosperity, an increase in family members, living creatures entering the house, and wealth and grain flourishing. Wealth and land deeds are obtained through a woman's legal case. "Juehu" refers to families without descendants, whose property is not inherited, thus often becoming a source of wealth. "Shengqi entering the house" refers to live animals entering the house on their own, which is a sign of family prosperity.

禽值卯大風東起，小禽四叫，懷孕婦人至，造葬後半年，貓兒自來園內，得窖大發。 心值卯作用時，有跛腳婦人相打，及犬吠，鼓聲北方有人轎至，葬造七日內，進橫財三年，後有牛自來大旺六畜，有人請因軍得財。 柱值卯有瘦婦持刃至，及僧道持蓋至，及女人相罵。葬造後六十日內，火笑雞母啼晝鳴，犬上屋。週年疫病死絕。

The Tian Rui Star is active during the卯 hour, when a strong wind blows from the east, small birds call out everywhere, and a pregnant woman comes by; after the burial, within half a year, a cat walks into the garden on its own, finds a hidden treasure, and becomes very wealthy. The Tian Xin Star is active during the卯 hour, when a lame woman fights with others, dogs bark, and drums are beaten, and someone comes by in a sedan chair from the north; within seven days after the burial, unexpected wealth is gained, and three years later, a cow comes walking on its own, livestock flourish, and people invite others, gaining wealth through military merit. The Tian Zhu Star is active during the卯 hour, when a thin woman with a knife comes, monks and Taoists come with umbrellas, and women quarrel with each other; within sixty days after the burial, there are firecrackers, roosters crow during the day, and dogs climb onto the roof, and after one year, an epidemic spreads and many die. "Fire laughing" refers to firecrackers bursting, which is similar to roosters crowing during the day and dogs climbing onto the roof, all indicating abnormal occurrences in the household, which are signs of illness and disaster.

任植卯，有老人持杖至，及喜鵲喧噪為應。葬造後七日內，有人進古器物，六十日內，外因女人獲財寶，進牛羊六畜，因賭博得財加官進職。 英值卯時作事時，有女人持燈來應，或執木棍來應。若見雷鳴應，六十日內，進女人財寶，因而大發。

When the Tian Ren star is active during the卯 hour, there will be an old man with a staff coming forward, and magpies making noise, all of which are signs that the prediction is fulfilled. After the burial, within seven days someone will bring ancient artifacts, and within sixty days one will gain wealth from a woman outside the family, acquire cattle and sheep, obtain wealth through gambling, and receive promotion in official position. When the Tian Ying star is active during the卯 hour, there will be a woman holding a lamp coming forward, or someone holding a stick coming to respond; if thunder is heard, it is also a sign. Within sixty days, one will gain wealth from a woman and become very prosperous. When both Tian Ren and Tian Ying stars are active during the卯 hour, their responses are similar, indicating that the emphasis of the divination lies in observing the signs, and in practical matters, one should take the general meaning rather than insist on each word being exactly fulfilled.

蓬天芮值辰東北方，樹倒打人，鼓聲四起，女人著紅至。葬造後烏鴉四鳴繞屋，有劫賊至，破財，六十日有風腳人上門，由賴後家生貴子，大發財穀。 沖值辰，主鯉魚上樹，白虎出山，僧道成群。至葬造後，抬得黃金白銀物大發，橫財七十日內．來因家，主見傷折之災，一女一男進。 輔值辰，白羊與黃犬相撞，賣油人與賣菜米人相撞，白衣小兒哭，懷孕婦人至。葬造後大發財穀，一年內雙生貴子。

When the Tianpeng Star and Tianrui Star are active during the morning hour, there will be a tree falling in the northeast direction, injuring people. Drums will sound from all directions, and a woman wearing red clothes will come. After the burial, crows will circle the house, indicating thieves will come and cause financial loss. Within sixty days, a person with leg or foot illness will visit, causing disputes over debts. Later, a valuable child will be born in the family, and there will be great wealth and grain. When the Tianchong Star is active during the morning hour, there will be strange phenomena such as carp climbing trees and the White Tiger emerging from the mountain, with groups of monks and Taoists appearing. After the burial, valuable metal and money will be found, leading to great fortune. Within seventy days, unexpected wealth will come, and the family will experience injuries or accidents. At the same time, a boy and a girl will be born. The phenomena such as carp climbing trees and the White Tiger emerging from the mountain are not real events, but expressions used by diviners to describe unusual occurrences. They should be read as symbolic signs. When the Tianfu Star is active during the morning hour, there will be a collision between a ram and a yellow dog, and a conflict between a seller of oil and a seller of vegetables or rice. A child dressed in white will cry, and a pregnant woman will come. After the burial, there will be great wealth and grain. Within a year, the family will have twins who are valuable.

禽值辰，有師巫術人相爭大叫，及東方鴉噪，葬造後六十日內，有僧道人及絕戶送物產至。 心值辰，有云從西北起，青衣人攜魚至，女人僧道同行。葬造後六十日，井中氣如雲出，三日內．家生貴子，請舉及第，大富貴。 柱值辰，有人扛樹過，及男人持鼓過，黃衣老人持鋤至。葬造後六十日，鳥貓生龍子，雞生雙子，進北方人財物，寡婦送契至，紅面人佐牙，進羽音人田產。英值辰，西北方大雨至，雞飛上樹，女人著紅衣，攜籃至。葬造後七日內，有生氣入屋，六十日內，進橫財大發。

When the Tian Qin Star is active during the morning hour, there will be quarrels and loud shouts by witches and sorcerers, and noisy crows from the east. Within sixty days after the burial, monks and Taoist priests, as well as families without descendants, will bring offerings. When the Tian Xin Star is active during the morning hour, clouds will rise from the northwest, and a man wearing blue clothes will bring fish. Women will walk with monks and Taoist priests. Within sixty days after the burial, water vapor resembling clouds will rise from the well. Within three days, the family will have a son of high status, pass the imperial examination, and achieve great wealth and honor. When the Tian Zhu Star is active during the morning hour, someone will carry trees past, and a man will pass with a drum. A man wearing yellow clothes will come with a hoe. Within sixty days after the burial, a black cat will give birth to kittens of different colors, a hen will lay double yolked eggs, and the family will receive property from northerners. A widow will bring contracts, and a man with a red face will act as an intermediary. The family will also acquire farmland from those who deal in feathers. When the Tian Ying Star is active during the morning hour, heavy rain will fall from the northwest, and chickens will fly up into trees. A woman wearing red clothes will bring a basket. Within seven days after the burial, living creatures will enter the house. Within sixty days, the family will gain unexpected wealth and become very prosperous. "Please take" refers to passing the imperial examination. "Zuo Ya" means acting as an intermediary in transactions. The responses associated with the morning hour for each star are mostly related to farmland and documents.

蓬天芮值巳．有駝背老人披蓑衣至，女攜酒及師巫人至。葬所造後一百日．因火大獲橫財，至週年因武獲職，加官進祿。 沖值巳，有牛相打，羊爭行，女人相罵，西南方有鼓聲喧鬧。葬造後六十日內，蛇咬雞，牛入室，有女人送契至，一百日犬生花子，大旺田財。 輔值巳，有人相打，女人抱布來，風四起，小童嘆叫。葬造後六十日內，進東方人財物，有魁運禾大發。

When the Tianpeng Star and Tianrui Star are in the Si hour, an old man with a hunched back wearing a straw cloak comes, a woman carrying wine and a shaman arrives; after the burial, within a hundred days, due to a fire incident, there is a sudden gain of wealth, and by the end of the first year, due to martial skills, one obtains a position, receives promotion and increased salary. When the Tianchong Star is in the Si hour, oxen fight each other, sheep fight for the road, women quarrel, there is loud drumming in the southwest; after the burial, within sixty days, a snake bites a chicken, a cow enters the house, a woman brings a contract, and on the hundredth day, a dog gives birth to spotted puppies, the fields and property flourish. When the Tianfu Star is in the Si hour, people fight each other, a woman brings cloth, there is strong wind, and a child shouts in amazement; after the burial, within sixty days, property from the east is obtained, and there is a bountiful harvest with great fortune.

禽值巳，有白頸鴨成隊飛鳴，及師巫人相打，貴人騎馬過。葬造後七十日，有婦人來，合生貴子，成家立產，三年田產大旺。 心值巳，有女人著青，抱小兒至，紫衣人騎馬至，烏龜上樹。葬造後半月內，得四方人財物，跛人作牙．進商音產契，六畜興旺，三年內，女人成家，寡母坐堂。

When the Tian Rui Star is active during the Si hour, there will be a flock of white-necked ducks flying and calling, as well as witches fighting each other, and a nobleman riding a horse passing by; seventy days after the construction or burial, a woman will come, destined to give birth to a noble child and establish a family, and within three years the land and property will flourish greatly. The Si hour belongs to the fire element, so the verification of all stars during this hour is mostly related to fire matters, the south direction, and the birth of women. When the Tian Xin Star is active during the Si hour, a woman wearing blue clothes holding a child will come, and a person wearing purple clothes riding a horse will come, along with a turtle climbing a tree; within half a month after the construction or burial, one will receive wealth from all directions, a lame person will act as an intermediary, and contracts for commercial properties will be obtained, with livestock thriving. Within three years, women will take charge of the household, and a widow will manage the affairs of the house.

柱植巳，有黑牛過，鐘聲鳴，豬上山，後二十日內，進商音人財物，六十日內，家內女人下水，有生氣物入屋，週年內，貓捕得白鼠，大發大貴之兆。 任天英值巳，有兩犬爭一物、野人負薪過，吏人持蓋至。葬造後六十日內，獲異路人財，南方人送鯉魚，生貴子，異路顯達，進田財。

When the Tianzhu star is active during the巳 hour, there will be a black cow passing by, a bell ringing, and pigs running up the mountain. Within the next twenty days, people who deal in commerce will gain wealth. Within sixty days, a woman in the family will fall into water, a living creature will enter the house, and after one year, a cat will catch a white rat. These are signs of great fortune and high status. When the Tianren star and Tianying star are active during the巳 hour, there will be two dogs fighting over an object, a person carrying firewood from the mountains passing by, and an official coming with an umbrella. Within sixty days after burial, one will gain wealth from an unconventional source. Someone from the south will send a carp, a son will be born who will attain high status through an unusual path, and there will be an increase in land and property. "Unusual path" refers to achieving success through recommendations or military merit rather than through the official imperial examination system.

蓬值午作用時，有人持刀上山，婦人持青衣，童子至發叫嘆聲。後四十日內，家主亡，六十日內，犬來作人語，入屋為怪。赤面風腳人上門，由賴行凶破財，三年內得古窖大發。 芮值午，主天中有人缺唇，白衣人至，有妊婦過。六十日內，有貓鬼咬人，因買賣發橫財，週年內得妻家財產大發。 沖值午，東方人家火起，穿白衣前來大喚，山禽噪鬧。六十日內，抬得古器鬼運錢禾發。

The Heavenly Stem Jia and the Earthly Branch Zi are in charge at noon. Someone holds a knife and goes up the mountain, a woman carries a green robe, and a child comes forward to cry and sigh. Within forty days, the head of the household dies. Within sixty days, the dog speaks like a human and enters the house as a ghostly creature. There is also a man with a red face and weak legs who comes to the door, causing a debt dispute and resulting in loss of wealth. Within three years, one will find ancient buried treasures and become very wealthy. "Cat ghosts" are a kind of supernatural evil that ancient people used to control cat spirits to harm others. They are frequently mentioned in records from the Sui and Tang dynasties. When the Heavenly Stem Yi and the Earthly Branch Wei are in charge at noon, there is an unusual sight of a person with a missing lip in the sky, a person in white clothes comes forward, and a pregnant woman passes by. Within sixty days, cat ghosts bite people, but due to business dealings, one will gain sudden wealth. After a full year, one will receive property from the wife's family and become very wealthy. Although the Heavenly Stem Bing is a major凶 star, at noon the fire element generates earth, so the凶 star is supported and does not become fierce, thus the outcome is mainly about gaining wealth. When the Heavenly Stem Ding is in charge at noon, there is a fire outbreak in the eastern house, someone in white clothes comes forward shouting loudly, and mountain birds make noise. Within sixty days, one will carry ancient objects, as if transported by ghosts and spirits, leading to great prosperity.

輔值午，有僧道持蓋，女人穿紅至，有石火光，後六十日內，有貴人至，送異物，六十日內，進西方人金銀，週年內，得寡婦人絕戶物。 禽值午，有白衣女人來，狗銜花，山雞鬥叫，風雨從東來，六十日內，有犬自外來，或野犬入屋，主進東北方人財更賭博公事得財，一年烏雞生白雛，生氣自來為應，田蠶大旺。 心值午，主大風雨驟至。蛇橫路，女人著紅裙，攜酒至，後六十日蠶鳴，有跛足人送生氣物，五年內，進金銀田蠶大旺。

Heavenly Stem Jia and the Earthly Branch Zi are associated with the hour of午. When the star Tian Fu appears at this hour, a monk or Taoist carrying an umbrella and a woman wearing red clothes comes, and stones burst out with firelight. Within the next sixty days, a nobleman arrives and presents strange objects, and silver and gold from Westerners are received. After one year, property from a widow's family is obtained. When the star Tian Qin appears at this hour, a woman wearing white clothes comes, a dog carries flowers, fighting chickens cry out, and wind and rain come from the east. Within the next sixty days, a dog runs in from outside or wild dogs enter the house, indicating the arrival of wealth from the northeast. Also, wealth is obtained through gambling and legal disputes. After one year, a black chicken hatches white chicks, and living things come to the door on their own, which are all signs that confirm the prediction, and the fields and silkworms will be very prosperous. When the star Tian Xin appears at this hour, there is a sudden heavy rain and storm, a snake crosses the road, and a woman wearing a red skirt brings wine. Within the next sixty days, the silkworms make noise, and a lame person brings living things. Within five years, silver and gold are obtained, and the fields and silkworms will be very prosperous. The hour of午 is a place where fire is strong. The star Tian Qin belongs to earth, and the star Tian Xin belongs to metal, so they receive the assistance of fire and earth, thus benefiting cattle, sheep, silkworms, and silver and gold. Conversely, the star Tian Zhu belongs to metal and appears at the hour of午, where metal is overcome by fire, so the events predicted during this hour are all about loss and misfortune.

柱植午，西方有人騎馬至，就有大雪鴉飛鳴起，後五日內，孕婦先病行喪哭泣，六十日內，水邊得古器，水邊神為福，退小口。 任值午，西北方黃色飛禽來，師巫與君子人至，後四十日進外寶、貴人財物，紫衣入屋，生貴子。 英值午，南方有婚姻事，過捕獵人執弓箭至，後六十日內，被木傷死，及自縊公事敗。

When the Tian Zhu star is active at noon, someone on horseback comes from the west, followed by heavy snowfall and crows flying and crying. Within five days, a pregnant woman falls ill first, and the family holds a funeral with weeping. Within sixty days, an ancient artifact is found by the water, and the water deity descends to bestow blessings, but there will be harm to the young. When the Tian Ren star is active at noon, a yellow bird flies in from the northwest, and a shaman and a gentleman arrive. Within forty days, valuable items and the property of a nobleman are obtained from outside, a man wearing purple clothing enters the house, and a noble son is born in the family. When the Tian Ying star is active at noon, someone holding a wedding ceremony passes by from the south, and hunters with bows and arrows come. Within sixty days, someone is killed by falling wood, and someone dies by self-inflicted hanging, leading to legal troubles and downfall. Tian Ying originally belongs to fire, and when it is active at noon, the fire energy becomes excessive and loses balance, so the outcomes are all related to injuries, damage, and death.

蓬值未，童子牽二牛至，及驚鵝群，至北方，有女人著紅衣至，後六十日內．軍賊入屋劫掠財物敗。 芮值未，有捕獵人至，及白衣道人攜茶過，後七日有烏鴉繞屋噪與，赤面人三牙，須人大斗鬧，週年內動瘟見火燒屋蛇傷敗。 沖值未，有鼓響小兒著孝衣至，牛馬或群過西北方，或鬧或爭，後六十日內，有白羊入屋，六畜大旺。

When the Tianpeng Star is active during the hour of Wei, a child leads two oxen, and startled geese fly north, while a woman in red clothes comes; within the next sixty days, bandits and rebels break into the house, plundering and causing decline. When the Tianrui Star is active during the hour of Wei, hunters come, and a Taoist in white clothes carrying tea passes by; within the next seven days, crows circle the house making noise, and a man with a red face and a man with three braids argue loudly; within a year, an epidemic occurs, along with fire burning the house and snake bites leading to failure. When the Tianchong Star is active during the hour of Wei, there is a sound of drums, a child in mourning clothes comes, and herds of cattle and horses pass through the northwest, either noisy or fighting; within the next sixty days, a white sheep enters the house, and all domestic animals flourish. The hour of Wei belongs to earth, which can conceal things, so the signs during this hour often show herds of cattle and horses, and a white sheep entering the house, indicating flourishing domestic animals.

輔值未，群犬爭吠，丐者攜蓑衣至，及僧道成群過或西北方，有人爭屋，後一百日內有文書契字進商音人財物金銀。 禽值未，有老人及破足擔花過，或青衣攜酒至。葬造後六十六日內，進羽音人鐵器，六畜大旺。 柱植未，有瘦婦與僧道同行東北方，有人攜蓋騎馬至。葬造後一百日內，因媳婦見狐狸敗。

When the Tian Fu Star is active during the hour of Wei, there will be a group of dogs barking, beggars wearing straw coats coming by, and groups of monks and Taoists passing through. There may also be disputes over houses in the Northwest. Within the next 100 days, documents and contracts will arrive, and people engaged in commerce will gain wealth and silver. When the Tian Qin Star is active during the hour of Wei, there will be an old man or a lame person carrying flowers, or someone wearing blue clothes bringing wine. Within 66 days after a burial, people who emit the sound of birds will bring iron tools, and the six domestic animals will thrive. When the Tian Zhu Star is active during the hour of Wei, there will be a thin woman traveling with monks and Taoists, and someone from the Northeast will arrive riding a horse with an umbrella. Within 100 days after a burial, the household will decline due to the daughter-in-law seeing a fox.

任值未，主有白雞飛來，飛禽自西南方至，北方大斗鬧，鼓聲喧天，風雨大至。葬造後七日內，女人送白色物至，六十日內，家生異白氣物，得六畜大旺。 英值未，有孕婦過，及西北上鼓色為應。葬造後六十日內，家主落水死，週年瘟疫敗。

When the Tian Ren star is active during the sixth hour, there will be a white chicken flying in, birds coming from the southwest, loud noises from the north, drums sounding throughout the sky, and heavy winds and rain. After the construction or burial, within seven days a woman will bring white items, and within sixty days strange white vapors will appear in the house, leading to a great increase in livestock. When the Tian Ying star is active during the sixth hour, the passing of a pregnant woman and drum sounds from the northwest are signs of fulfillment. After the construction or burial, within sixty days the head of the household will die by drowning, and after one year the family will suffer from an epidemic and decline. By combining the responses of the twelve hours, one can understand the effects of the same star at different times. When using the method, it is necessary to consider the star, the hour, and the gate together, and not rely on just one factor.

蓬值申，有取水人傘笠至，西方有小兒打水鼓，叫啖葬。造後二十日內雞巢內蛇傷人，新婦自溢，淫慾公事敗。 芮值申，主東方涼傘青蓋及僧道鬍鬚人至，及牛鬥傷人，犬咬人。葬造後一百日，當進羽音人產物，週年內有水牛入屋，鵬鳥入家，時主大病。 沖值申，南方白衣人騎馬過，吏卒人持刀相殺，葬造後一百二十日內，女人作牙，進絕戶田產。

When the Tianpeng Star is active during the hour of Shen, someone wearing a straw hat comes to take water, and a child from the west beats a water drum and shouts. Within twenty days after the burial, a snake injures someone in the chicken coop, the newly married wife commits suicide, and someone gets into legal trouble due to lust and suffers a downfall. When the Tianrui Star is active during the hour of Shen, there will be a person with a cool umbrella and green canopy coming from the east along with monks, Taoists, and men with beards. There will also be cattle fighting and injuring people, and dogs biting people. Within a hundred days after the burial, the products of those who make a living from birds will be affected, and within a year, water oxen will enter the house and large birds will enter the home, at which time the head of the household will suffer a serious illness. When the Tianchong Star is active during the hour of Shen, a person wearing white clothes will ride a horse passing through the south, and officials will fight with knives. Within a hundred and twenty days after the burial, a woman will act as an intermediary for the transfer of land from a family with no male heirs.

輔值申，有青腫患腳人攜酒至，三教色衣人至西北金鼓聲。葬造後半年內，因婦人財大發，蛇從井中出．平白人送牛羊至。 禽值申，主天中飛鳥大叫，師巫將符來，葬造後百日內，女人自到拾得珠翠歸，週年新婦昌盛，生貴子，大旺田蠶。 心值申，僧道前來，金鼓四鳴，百鳥交噪，紅裙女人送酒至，葬造後寡婦坐堂，抬得古窖大發。

When the Tian Fu Star is active during the hour of Shen, a person with swollen and discolored legs comes with wine, and people from the three teachings—Confucianism, Buddhism, and Taoism—arrive wearing various clothes. A sound of gongs and drums is heard from the northwest. Within half a year after the burial, wealth is suddenly obtained due to a woman, a snake climbs out of the well, and strangers bring cattle and sheep. When the Tian Qin Star is active during the hour of Shen, there are loud cries from flying birds in the sky, and a witch arrives with talismans. Within a hundred days after the burial, a woman comes to the door on her own, picks up jewels and pearls, and returns. After a full year, the new wife becomes prosperous and gives birth to a noble son, and the fields and silkworms thrive. When the Tian Xin Star is active during the hour of Shen, monks and Taoists arrive, gongs and drums sound from all sides, and hundreds of birds make noise together. A woman wearing a red skirt brings wine. After the burial, a widow becomes the head of the household and lifts up an old cellar to gain great wealth.

柱值申，主水鷹鴿掠，禽墜地，及青衣人攜籃至。葬造後因失火喪家。 任值申，主大風雨至，三牙須人打鼓至，僧道著黃衣為應。葬造後七日內甑鳴，女人被火湯燒敗。 英值申，有懷孕婦人大哭，西方上有金鼓聲，及僧道持蓋，葬造後大凶。

When the Tianzhu star is active during the Shen hour, it indicates water eagles and pigeons flying by, birds falling to the ground, and a person wearing blue clothes carrying a basket coming forward; after the construction or burial, the family suffers a fire and loses their home. When the Tianren star is active during the Shen hour, it signifies a great storm approaching, with a man with three braids beating a drum, and monks and Taoists wearing yellow clothes, all of which come true; after the construction or burial, within seven days, the cooking pot makes noise, a woman is burned by hot soup and the family suffers a loss. When the Tianying star is active during the Shen hour, there is a pregnant woman crying, the sound of gongs and drums coming from the west, and monks and Taoists arriving with umbrellas; after the construction or burial, it is extremely dangerous. The metal energy in the Shen palace is strong, and the Tianying star, which belongs to fire, is in the metal territory, so fire cannot sustain itself. Therefore, this situation is simply described as "great danger" without further details. The Shen palace belongs to metal, and all three stars are not in their proper place here, so the outcomes are mostly related to casualties and fires.

蓬天芮值酉，主西方有赤馬至，及輪輿群鴉四噪。葬造後百日內，家生貴子，僧道作牙，進商音人．田地大發，三年內雞生雙子，貓養白兒，請舉。 沖天輔值酉，遠方人送書至，東方狐狸咬叫，婦人把火來。葬造後周年生貴子．得橫財大發。 禽值酉，西方火起，人家相打大叫，鼓聲繞噪。葬造後周年生貴子，得橫財大發。

When the Tianpeng Star and Tianrui Star are in the You hour, there will be a red horse coming from the west, carriages passing by, and crows screeching everywhere; within a hundred days after the construction or burial, the family will have a noble son, monks and Taoists will act as intermediaries, people involved in commerce will acquire land and become wealthy, and within three years, hens will lay double yolked eggs, cats will give birth to white offspring, and someone in the family will pass the imperial examination. When the Tianchong Star and Tianfu Star are in the You hour, someone from afar will send a letter, a fox will howl in the east, and women will come carrying fire; within a year after the construction or burial, a noble son will be born, and there will be unexpected wealth. When the Tianqin Star is in the You hour, fire will start in the west, people will fight and shout loudly, and drums will echo around causing noise; within a year after the construction or burial, a noble son will be born, and there will be unexpected wealth.

任天心值酉，主僧道尼姑．把火西南來，北方鐘鼓聲。葬造後七十日丙，進商音，騾馬官員財喜，及藝術人送遠信至，大利。 英值酉．西方有人相爭．鳥雀喧噪，白衣女人懷孕至。葬造未六十日，小口宅母折足破財，一百日因口舌得財。

When the Tian Ren star and Tian Xin star are active during the You hour, there will be monks, Taoist priests, nuns carrying fire coming from the southwest direction, and the sound of bells and drums coming from the north. Within seventy days after construction or burial, people who play the commercial tune, as well as the wealth and happiness of donkeys, horses, officials, and artisans bringing messages from afar will be very beneficial. When the Tian Ying star is active during the You hour, there will be quarrels in the west, noisy birds and chickens, and a pregnant woman wearing white clothes arriving. Within sixty days after construction or burial, the family's young children and the main wife will suffer injuries and financial loss, and at one hundred days, they will gain wealth due to disputes over words. This shows that good and bad fortune often come together, and one should not focus only on one aspect.

蓬值戌，主有老人持杖來，西上雷雨至，三牙須人擔籮來。葬造後有白犬至，六十日內，因拾得軍器，得橫財大發。 沖天輔值戌，西上三五人把火光尋失物．師巫與三牙須人至。葬造後六十日，雞上樹啼，遠方有信，獲羽音人財，週年小口被牛踏損。 禽值戌，東北方有鐘聲音，及饒鈸聲，有青衣童子攜籃至，後六十日．白龜至，大發。就得寡母田契，有人請舉。

The Tianpeng Star is in effect during the戌 hour, indicating an elderly man with a staff will come from the west, accompanied by thunder and rain. A man with three braids will come carrying a basket. After the burial, a white dog will arrive, and within sixty days, one will gain sudden wealth by finding military weapons. When Tianchong Star and Tianfu Star are in effect during the戌 hour, there will be three or five people from the west carrying fire to search for lost items, and a wizard and a man with three braids will come. After the burial, within sixty days, a rooster will cry on a tree, and news will come from afar. One will gain wealth from someone with feathers, and after one year, a young child in the family will be trampled by a cow. When Tianqin Star is in effect during the戌 hour, there will be sounds of bells and gongs from the northeast, and a child wearing blue clothes will come carrying a basket. Afterwards, within sixty days, a white turtle will appear, bringing great fortune to the family, and one will also receive a land deed from a widowed mother. Someone in the family will pass the imperial examination.

心值戌．主南方大叫，賊驚，小兒騎牛至，百日內家生貴子．金雞鳴，玉犬吠，三年請舉。 柱天英值戌，有女人把白布至，西有鼓聲，北上樹倒打人，大叫，六十日，蛇蟲入宅咬人，連人瘟疫，死大敗。

When the Tian Xing star is in the戌 hour, it indicates a loud shout from the south, thieves getting startled, and a child riding a cow coming forward; within a hundred days, a noble son will be born in the family, a golden rooster will crow at dawn, and a jade dog will bark continuously. Within three years, someone in the family will pass the imperial examination. When the Tian Zhu star and Tian Ying star are in the戌 hour, a woman will come with a white cloth, there will be drum sounds from the west, and a tree will fall from the north, injuring someone and causing loud shouts; within sixty days, snakes and insects will enter the house and bite people, leading to continuous cases of plague and deaths, resulting in great defeat of the family. The戌 palace belongs to earth and is close to the Qian metal, with Tian Zhu (metal) and Tian Ying (fire) stars both present, creating a conflict in the Five Phases, so the effects are the most severe.

蓬值亥，小兒成群，女人著孝服至。葬造後因捉賊得財穀，三年出人，入道法，賣符咒水，起家。 沖天輔值亥，有足跛青衣人至，東北上人家火光葬造後百日內貓兒捕白鼠為應進商音人田契大發財得妻財。 禽值亥，西北上有婦人笑聲，大風從西起，樹倒拆屋，大叫。起葬造後六十日內，進鐵匠人財物，商音人作牙，進僧道產。

When the Tianpeng Star is in the亥 hour, a group of children will appear, and a woman in mourning clothes will come; after the construction or burial, a thief is caught and wealth and grain are obtained. Three years later, someone in the family will enter the path of Dao, starting a business selling talismans, spells, and water. When the Tianchong Star and Tianfu Star are in the亥 hour, a person with a limp wearing blue clothes will come, and there will be a fire in the Northeast direction; after the construction or burial, within a hundred days, the capture of a white rat by a cat will be a sign, and one will acquire land deeds from people of the Shangyin tone, gaining great wealth, and also obtain wealth through one's wife. When the Tianqin Star is in the亥 hour, there will be laughter from a woman in the Northwest direction, and a strong wind from the West will blow, uprooting trees and destroying houses, with loud cries from people; within sixty days after the construction or burial, one will acquire property from a blacksmith, and people of the Shangyin tone will act as intermediaries, acquiring property from monks and Daoists. The亥 belongs to water, and the Tianqin Star belongs to earth, and earth controls water, so first there will be the shock of a strong wind destroying houses, and later there will be the result of gaining wealth.

心值亥，作用時，有金雞鳴夜，玉犬吠，老人帶皮帽手執鐵器至。葬造後七日內，有不識姓名人上門借宿，遺下財物去。 柱天任值亥，主西方有玉磬聲，山下人把火叫喧。葬造後因救火得財，大發。 英值亥，女人把火來，造葬後百日內，有癩疾人上門，由賴身死破財。

When the Nine Stars are active during the亥 hour, if the Tian Xing star is active, there will be a golden rooster crowing at night and a jade dog barking. An old man wearing a leather hat and holding an iron tool will come. After the construction or burial, within seven days, an unknown person will come to stay overnight, leaving some belongings and then leaving. When the Tian Zhu star and Tian Ren star are active during the亥 hour, there will be the sound of a jade chime from the west, and someone will be seen lighting a fire and shouting at the foot of the mountain; after the construction or burial, one will gain wealth through saving a fire. When the Tian Ying star is active during the亥 hour, a woman will come with a fire. After the construction or burial, within a hundred days, a person suffering from leprosy will come,纠缠 over debts and eventually die and lose money. This completes the nine stars' responses for the twelve hours. The practitioner uses this to examine the site and predict the fortune and misfortune after the construction or burial.

歌曰：直符前三六合位，太陰之神在前二。後一宮中為九天，後二之神為九地。太陰布星起例，隨本時直符宮直符。騰蛇、太陰、六合、白虎、玄武、九地、九天。陽遁直符宮，所到之宮，加活局，直符順布宮星。 陰遁直符宮，所到之宮，加活局，直符逆布星宮。

The song says, "The Chief Symbol is followed by Liu He in the third position, and Tai Yin's spirit is in the second position before it; the ninth heaven is in the position after the first, and the ninth earth is in the position after the second." The arrangement of the eight spirits starts from the palace where the Chief Symbol is located at the given time, and they are sequentially placed as Teng Sha, Tai Yin, Liu He, Bai Hu, Xuan Wu, Jiudi, and Jiu Tian. In Yang Dun, the eight spirits and nine stars are arranged in order from the palace where the Chief Symbol is located on the moving board; in Yin Dun, they are arranged in reverse order from the same palace. When the direction is reversed, the positions of the eight spirits are completely opposite, so the first step in arranging the layout is to clearly distinguish between Yang Dun and Yin Dun.

直符天乙之神事急，宜從此方而出，以擊對沖，此急則從神之謂也。 九天威扞之神，可以揚兵佈陣，納喊搖旗。孫子日：善戰者動於九天之上。 九地堅牢之神，可以屯兵固守，保障城池。曰善守者藏於九地之下。

The Chief Symbol is the Heavenly Ethereal God: when matters are urgent, one should depart from this direction and then attack the opposite direction, which is called "urgency follows the god." Jiu Tian is the God of martial strength and defense: one can display military might, arrange troops, and raise war cries and banners in this direction. The Sunzi says, those skilled in attack act from Jiu Tian. Jiu Di is the God of firm defense: one can station troops and hold the position securely in this direction, protecting the city. The military strategy also says, those skilled in defense hide beneath Jiu Di.

玄武小盜之神，可以提防*細，窺覘軍情。若得奇門會合之方，不可以此為忌。 白虎凶惡之神，可以防備賊兵偷營劫寨，若得奇門會合之方，不可以此為忌。 太陰陰佑之神，可以履符禁敵閉城藏兵，人有急難，可從此方避之，危其禍患。

Xuanwu is the deity of petty thieves and bandits: one can be vigilant against spies in this area, and also spy on the enemy's military intelligence; if this area coincides with the Qimen (military gate), there is no need to avoid it. Baihu is the deity of ferocity: one can guard against enemy soldiers stealing camps and raiding fortifications in this area; if this area coincides with the Qimen, it is also unnecessary to avoid it. Taiyin is the deity that secretly protects: one can use符法 (magic formulas) and prohibitions to hinder enemies, close the city and hide troops in this area; when people are in urgent difficulties, they can also take refuge in this area to resolve calamities.

六合護衛之神，可以埋伏抵搪，提防不測，人有急事，宜於此方避之，免其害。 騰蛇虛詐之神，出此方者，多主精神恍惚，夢寐乖張，若得奇門會合之方，則不忌。

Liu He is the deity of protection: one can deploy troops and guard against obstacles and unexpected dangers from this direction; when people have urgent matters, they should take shelter from this direction to avoid misfortune. Teng She is the deity of illusions and deceit: those who travel from this direction are often confused and have disturbed dreams; if this direction coincides with the odd gate, there is no need to be cautious. Each of the eight deities has its own nature and disposition. When using the layout, first determine whether the matter to be pursued belongs to attack, defense, concealment, or exploration, and then select the direction where the corresponding deity is located.

王璋日：九天之上，六甲子謂六甲直符，當六甲之時，士眾當背直符，所臨之宮而擊其沖，無不勝。經曰：揚兵於九天之上。所以甲為九天之上者，謂易稱乾，納甲壬乾為天天道上升，以甲數至壬，其數九，故六甲為九天之上，所以六皆稱甲子者，六甲之始支干之長，舉上以明下，故六甲皆稱甲子。

Wang Zhang said: The so-called Nine Heavens refer to the six Jiazi, which are the six chief symbols. When the six Jiazi are in charge, soldiers should face the palace where the chief symbol is located and attack the opposite direction, and there is no failure in battle. The classic text says, "Display military strength under the Nine Heavens." The reason for calling Jia the Nine Heavens is because in the Zhou Changes, the Qian hexagram includes the stem Jia and the branch Ren. Qian represents Heaven, and the heavenly way is to ascend. Counting from Jia to Ren is exactly nine, so the six Jia are called the Nine Heavens. All six Jia are called Jiazi because the beginning of the six Jia and the first of the heavenly stems and earthly branches is Jiazi. Taking the first one to represent the rest, so all six Jia are called Jiazi.

九地之下六癸酉，謂六癸之位，皆稱九地之下，凡逃亡絕跡，當以天上六癸所臨之方下出入。易稱坤納乙癸，又坤為地，地道下降，從乙數至癸，亦為九．故六甲為九地之下，所以六癸皆稱癸酉，是甲子之終。六合之中六己，己謂六己之位，皆為六合之中。凡為陰秘之事，從天上六己所臨之方而出，人莫見之。經日：六合為私門，獨出獨入，無有見者，所以六己為六合中者，從甲數至己，其數六，為甲己合，故六合之中，六己巳者，亦舉甲子一旬之義，故俱稱六己巳也。

The term "nine heavens" refers to the six Jia stems, and all the positions of the six Jia stems are called "nine heavens." When one needs to escape or disappear, one should enter and exit from the direction indicated by the six Jia stems on the Heaven Plate. In the Zhou Changes, the Kun hexagram includes Yi and Gui, and since Kun represents earth, the earth path descends. Counting from Yi to Gui also results in nine, so the six Jia stems are called "nine heavens." All six Gui stems are referred to as Guiyou, because Guiyou is the end of the first ten-day cycle starting with Jiazi. The term "six harmonies in the middle" refers to the six Ji stems, and all the positions of the six Ji stems are considered "six harmonies in the middle." When conducting secret affairs, one should exit from the direction indicated by the six Ji stems on the Heaven Plate, so others cannot see. The classic text says: "Six harmonies are private doors, allowing one to enter and exit alone without being seen." The reason the six Ji stems are called "six harmonies in the middle" is that counting from Jia to Ji results in six, and Jia and Ji are compatible, hence called "six harmonies in the middle." The term "six Ji Si" is also taken from the meaning of the first ten-day cycle, so they are all called "six Ji Si." This section is actually providing a numerical basis for the terms nine heavens, nine earths, and six harmonies. Qian hexagram includes Jia and Ren, and Kun hexagram includes Yi and Gui. Counting from Jia to Ren and from Yi to Gui both result in nine, so one is called "nine heavens" and the other "nine earths." Jia and Ji are compatible, and counting from Jia to Ji results in six, so it is called "six harmonies." Although these terms are derived from association, they are convenient to use—remember that nine heavens are associated with the six Jia stems, nine earths with the six Gui stems, and six harmonies with the six Ji stems. When choosing a direction for travel, this provides a clear basis.

本理曰：九天九地秘通神，太陰六合定乾坤。能知此訣備於我，肯把三門別立根。出向奇門分造化；人於心上起經綸。守攻城郭憑於此，道不虛行只在人。

The Book of Principles says: The secrets of the nine heavens and nine earths can communicate with the divine, and the Taiyin and Liu He can stabilize the heavens and earth. If one understands this set of formulas and possesses them within oneself, why would one need to establish separate schools to seek them elsewhere? When going out, one should discern the transformations of heaven and earth according to the direction indicated by the Qimen. When entering, one should plan and strategize within one's own mind. The defense and attack of a city depend entirely on this system. The Dao and techniques will not act without purpose; success or failure lies solely in how people apply them.

歌日：九天之上好揚兵，九地潛藏可立營。伏兵但向太陰位，若逢六合利逃刑。《本義》云：九天者，剛健之至極也，九地者，幽隱之至深也。動於九天，故言攻之至極；藏於九地，故言守之至深。九天乃天之殺伐之氣，遁在此方，亦可以藉此氣揚兵耀武。九地乃地之蒙晦之氣，遁在此方，亦可以藉此氣遮藏形跡。太陰之下，可以伏兵，六合之下，可以逃亡。冬至後陽遁，逆天上直符所臨之宮，後一為九天，後二為九地，前二為太陰，前三為六合。夏至後陰遁，順天上直符所臨之宮，前一為九天，前二為九地，後二為太陰，後三為六合。

The song says, "Above the Nine Heavens it is favorable to deploy troops, while in the Nine Earths it is suitable to conceal a camp; hidden troops should be placed beneath the Tai Yin, and if encountering the Six Harmonies, it is advantageous to escape or avoid punishment." The "Original Meaning" explains that the Nine Heavens represent the extreme of vigorous strength, while the Nine Earths represent the extreme of deep concealment; movement in the Nine Heavens indicates the extreme of attack, and concealment in the Nine Earths indicates the extreme of defense. The Nine Heavens are the cold and severe energy of Heaven; by occupying this position, one can use its strength to display military might. The Nine Earths are the dim and obscure energy of Earth; by occupying this position, one can use its energy to conceal one's movements. Troops can be hidden beneath Tai Yin, and one can escape or hide beneath the Six Harmonies. The specific method is as follows: after the Winter Solstice, use Yang Dun, starting from the palace where the Heaven Plate's Chief Symbol is located and count backward; the next palace is the Nine Heavens, the second is the Nine Earths, the second before is Tai Yin, and the third before is the Six Harmonies. After the Summer Solstice, use Yin Dun, starting from the palace where the Heaven Plate's Chief Symbol is located and count forward; the first palace is the Nine Heavens, the second is the Nine Earths, the second after is Tai Yin, and the third after is the Six Harmonies. One should be careful to align with the previous section on the person's遁 (evade) method, which states that Yang Dun is counted backward and Yin Dun is counted forward; this is the general principle for the arrangement of the Eight Gods. If the direction of counting is reversed, the position for deploying troops would become the position for concealing troops, which can lead to very serious consequences.

又凡出行呼十干神名。甲為天福神，名王文卿；乙為天德神，名龍文卿；丙為天威名唐文卿；丁為玉女名季由往；戊為天武名司馬羊；己為明堂名紀遊卿；庚為天刑名鄒元陽；辛為天庭名高子張；壬為天牢名王祿卿；癸為天獄名受子光。伍子胥曰：若欲伏匿者．乘青龍六甲也．歷蓬星六乙也，過明堂六丙也，出天門六戊也，入地戶六己也，過太陰六丁也．取草拆半障人中入天藏六癸也。假令六甲日甲子時，初起甲子歷丑過寅出辰入巳，還取草拆半障人中，置卯地而入酉地，去入無見者，過太陰時。咒日：天翻地覆，九道皆塞，有來迫我至此而極強．見我者死，追我者亡，吾奉九天玄女．道母元君律令，逕入天藏，慎勿反顧，庚為天獄，辛為天庭，壬為天牢，宜避之。餘有詳解人遁內。

In addition, whenever one travels, one should invoke the names of the ten heavenly stems' deities: Jia is the deity of Heavenly Blessing, named Wang Wenqing; Yi is the deity of Heavenly Virtue, named Long Wenqing; Bing is the deity of Heavenly Authority, named Tang Wenqing; Ding is the Jade Maiden, named Ji Youshang; Wu is the deity of Heavenly Martial Might, named Si Ma Yang; Ji is the Bright Hall, named Ji Youqing; Geng is the deity of Heavenly Punishment, named Zou Yuanyang; Xin is the deity of Heavenly Court, named Gao Zi Zhang; Ren is the deity of Heavenly Prison, named Wang Lüqing; Gui is the deity of Heavenly Jail, named Shou Zi Guang. Wu Zisuxu said: if one wishes to conceal one's form, one should ride upon the Azure Dragon, which corresponds to the sixth stem Jia, pass through the蓬星, which corresponds to the sixth stem Yi, cross the Bright Hall, which corresponds to the sixth stem Bing, exit the Heavenly Gate, which corresponds to the sixth stem Wu, enter the Earthly Gate, which corresponds to the sixth stem Ji, pass through the Taiyin, which corresponds to the sixth stem Ding, then take a branch of grass, break it in half, and cover the person's nose and mouth, and enter the Heavenly Repository, which corresponds to the sixth stem Gui. For example, on the day of Jiazi, at the hour of Jiazi, one starts from Jiazi, passes through Chou and enters Yin, exits Chen and enters Si, then take a branch of grass, break it in half, cover the person's nose and mouth, and position oneself at Mao and enter You. When one exits, no one will see him, which is the time of passing through Taiyin. The incantation says: Heaven overturns and earth overturns, nine paths are all blocked, someone forces me to this point of desperation, anyone who sees me dies, anyone who chases me perishes; I obey the command of the Mysterious Lady of the Ninth Heaven and the Mother of the Dao, directly entering the Heavenly Repository, do not look back. Geng corresponds to the Heavenly Jail, Xin corresponds to the Heavenly Court, Ren corresponds to the Heavenly Prison, all of which should be avoided. The detailed explanations of the other stems are mentioned in the section on the art of concealment. This passage connects the ten heavenly stems with the art of concealment: the five stems Jia, Yi, Bing, Ding, and Wu correspond to deities of fortune and virtue, which can be ridden upon, passed through, crossed, and entered; the three stems Geng, Xin, and Ren correspond to deities of Heavenly Punishment, Heavenly Court, and Heavenly Prison, which are deities of punishment and jail, thus should be avoided; Gui corresponds to the Heavenly Jail but can enter the Heavenly Repository, which is because it takes advantage of its dark and concealed nature to hide one's form.

乙奇者，日奇也。到震為白兔游宮，造作謁見，出行吉。到巽謂玉兔乘風，百事吉。到離謂白兔當陽，宜作顯揚煅藥煉丹，百事宜良。到坤謂玉兔暗目，又名入墓，上官、遠行、市賈、遷移、修作、用之立見災殃。到兌名受制，事多不利。到乾名玉兔入林，上官、遠行、修築、並吉．到坎名玉兔飲泉，到艮名玉免步青，宜利。

Yi Qi is also known as Ri Qi. When it arrives in the Zhen palace, it is called "White Rabbit Roaming the Palace," which is favorable for construction, visiting, and travel. When it arrives in the Xun palace, it is called "Jade Rabbit Riding the Wind," which is favorable for all affairs. When it arrives in the Li palace, it is called "White Rabbit Facing the Sun," which is suitable for displaying oneself, alchemy, and medicine making, and all matters are favorable. When it arrives in the Kun palace, it is called "Jade Rabbit with Closed Eyes," also known as entering the tomb, which is unfavorable for taking office, traveling far, doing business, moving house, or construction, and using it immediately brings misfortune. When it arrives in the Dui palace, it is subject to control, and all matters are not smooth. When it arrives in the Qian palace, it is called "Jade Rabbit Entering the Forest," which is favorable for taking office, traveling far, and building. When it arrives in the Kan palace, it is called "Jade Rabbit Drinking Spring Water." When it arrives in the Gen palace, it is called "Jade Rabbit Stepping on Green Grass," which is all favorable. It is evident that the same Yi Qi, when falling into different palaces, results in different fortune outcomes. The key lies in the relationship between the wood energy and the Five Phases of the palace it falls into.

丙奇者，月奇也。到震謂月入雷門，架柱修門，修營永逢吉慶。到巽名火行，風起龍神助威，發生之道，事皆宜利。到離為帝旺之鄉，但除子午二值符時，不可急用外，其他寅申辰戌用之，俱良。到坤謂子居母腹吉。到兌謂風凰拆翅。到乾謂光明不全，又名入墓凶，不可用。到艮名鳳入丹山，艮為鬼道，丙火爍然，凶必然矣。

Jia Qi is the same as Yue Qi. When it arrives at the Zhen Palace, it is called "the Moon Enters the Thunder Gate," and during this time, constructing beams and columns, repairing doors and buildings, will always encounter good fortune. When it arrives at the Xun Palace, it is called "fire meets wind," with dragon deities assisting, which is the way of creation, and everything is suitable. When it arrives at the Li Palace, it is called the land of prosperity, and only during the Zi and Wu hours is it not advisable to use it immediately; during other hours such as Yin, Shen, Chen, and Xu, it is suitable. When it arrives at the Kun Palace, it is called "the son resides in the mother's abdomen," which is favorable. When it arrives at the Dui Palace, it is called "the phoenix breaks its wings." When it arrives at the Qian Palace, it is called "light not complete," also known as entering the tomb, which is凶 and should not be used. When it arrives at the Gen Palace, it is called "the phoenix enters the red mountain," but since Gen represents the gate of the ghostly path, the Jia fire here shines brightly, bringing danger along with it. Jia belongs to yang fire, so it is strong in the palaces of wood and fire, but weak in the palaces of metal and water.

丁奇者，星奇也。三奇之中，此星最靈。六丁本火之精，化而成金，到震最明。若修營此方，可用竹級七個，燃火前引人夫，行四步外滅火，則興工必有祥應。到巽為少女，名玉女留神，大風成象是也。到離乘旺而太炎，能銷爍萬物，燥暴不常。到坤，坤為地戶，謂玉女游地戶吉。到兌火，無金旺之鄉，能凶能吉。到乾名大照天門，又名玉女游天門，其妙異常之比。到艮名玉女游鬼門，凶。到坎名朱雀投江。又丁入壬癸鄉，威德收藏，可慎靜勿顯揚。

The Three Marvels include the Star Marvel, which is known as Ding Qi. Among the Three Marvels, this one is the most effective. The essence of the Six Ding is fire, which transforms into metal. When it reaches the Zhen Palace, it shines most brightly. If construction is carried out in this area, seven bamboo poles can be used to light a fire in front, and the workers should walk four steps before extinguishing the fire. The construction will then be blessed with auspicious signs. When it reaches the Xun Palace, which is the position of the young girl, it is called "Yü Nu Watching Carefully." This is the reason for the phenomenon of strong winds. When it reaches the Li Palace, it is at its peak and becomes excessively fierce, capable of melting all things, and it is dry and fierce, unpredictable. When it reaches the Kun Palace, which is the gate of the earth, it is called "Yü Nu Wandering Through the Earth Gate," which is auspicious. When it reaches the Dui Palace, the fire falls into the area where the metal energy is strong, and it can be either auspicious or inauspicious. When it reaches the Qian Palace, it is called "Great Illumination of the Heaven Gate," or "Yü Nu Wandering Through the Heaven Gate," which is very special. When it reaches the Gen Palace, it is called "Yü Nu Wandering Through the Ghost Gate," which is inauspicious. When it reaches the Kan Palace, it is called "Chu Qiao Diving into the River." Additionally, if Ding enters the area of Ren and Gui water, its power becomes concealed and restrained, and one should be cautious and quiet, avoiding display.

假如萬曆二十五年四月十二壬申日丙午時用事，初四甲子符頭己到，初七丁卯戌時小滿，乃符先到，而節後到，用超法。甲子至戊辰五日，小滿上局，五中起甲子。己巳至癸酉五日，小滿中局，二坤起甲子。甲戌至戊寅五日，小滿下局，八艮起甲子。今壬申日午時正是小滿中局，陽遁二坤宮，起甲子逆布三奇，順布六儀。甲子坤，乙坎逢乙奇，丙離英丙奇，丁艮任丁奇，逢戊還元，甲子戊在坤，甲戌己在震，甲申庚在巽，甲午辛中寄坤，甲辰壬在乾，甲寅癸在兌。

This is a complete example of a Yang Dun layout. Suppose an action is to be taken on the 12th day of the fourth month in the 25th year of Wanli, at the time of Bingwu (丙午). First, check the symbol head. The symbol head Jiazi (甲子) arrived on the 4th, but the small full moon (小满) was not reached until the戌 hour on the 7th day of Dingmao (丁卯). Therefore, the symbol head arrived before the seasonal change, so the superposition method is used. The days from Jiazi (甲子) to Wuchen (戊辰) are considered as the upper part of the small full moon layout, starting from the center palace with Jiazi (甲子). The days from Jisi (己巳) to Guiyou (癸酉) are considered as the middle part of the small full moon layout, starting from the Kun palace's second palace with Jiazi (甲子). The days from Jiaxu (甲戌) to Wuyin (戊寅) are considered as the lower part of the small full moon layout, starting from the Gen palace's eighth palace with Jiazi (甲子). Now, the time of Renshen (壬申) at noon falls within the middle part of the small full moon layout, which is Yang Dun's second layout, starting from the second palace of the Kun palace with Jiazi (甲子). The three marvels are arranged in reverse order, while the six instruments are arranged in forward order. The layout is as follows: Jiazi (甲子) is in the Kun palace, the Yi marvel is in the Tianpeng position of the Kan palace, the Bing marvel is in the Tianying position of the Li palace, and the Ding marvel is in the Tianren position of the Gen palace. After the three marvels are arranged, the six instruments are continued from Wu. Thus, Jiazi (甲子) and Wu are in the Kun palace, Jia戌 (甲戌) and Ji are in the Zhen palace, Jia申 (甲申) and Geng are in the Xun palace, Jia午 (甲午) and Xin are in the center palace (which is associated with the Kun palace), Jia辰 (甲辰) and Ren are in the Qian palace, and Jia寅 (甲寅) and Gui are in the Dui palace. The Earth Plate is now arranged.

原用丙午時，甲辰旬管下甲辰同壬在乾，即以乾下心星為直符，丙午時干泊離，乃移天盤心星加地盤離上，蓬乙奇到坤任，丁奇到兌英，丙奇到艮。

Next, determine the value symbol and duty gate. The time of Bingwu is under the Jiachen decade. Jiachen and Ren share the same palace, which is the Qian sixth palace, so the Tianxin star of the Qian palace is used as the value symbol. The time stem Bing is located in the Li palace, so the Tianxin star from the heavenly plate is moved to the Li palace on the earth plate. As the heavenly plate rotates, Tianpeng with the Yi qi moves to the Kun palace, Tianren with the Ding qi moves to the Dui palace, and Tianying with the Bing qi moves to the Gen palace. At this point, both the heavenly and earth plates are in position. The next step is to determine the duty gate and mark the eight gates.

丙午時甲辰旬，即以心星為直符，加離順數，甲辰原在乾，即以開門為直使，順點去，甲辰乾、乙巳兌、丙午時艮，開門加艮是也。丙午時，丙奇到艮。曰鳳入丹山，開門相生，丁奇到兌，火旺金死，景門加兌，宮迫不吉，乙奇到坤入墓，杜門加坤門迫不吉。

At the time of Bingwu (丙午), it belongs to the Jiachen (甲辰) unit, so the Tianxin star is used as the Chief Symbol placed in the Li (离) palace. Then, following the sequence, the Duty Gate is determined: originally, Jiachen is in the Qian (乾) palace, so the Open Door (开门) in the Qian palace is the Duty Gate. Following the sequence, Jiachen is in Qian, Yisi in Dui, Bingwu in Gen, so the Open Door is placed in the Gen palace. The fortune at this time is: the Bing oddity arrives at the Gen palace, called "Phoenix entering the red mountain," which is in harmony with the Open Door, thus favorable; the Ding oddity arrives at the Dui palace, where fire is strong and metal is weak, the Jing Gate is placed in Dui, and the palace overcomes the gate, resulting in a forced gate, which is unfavorable; the Yi oddity arrives at the Kun palace, which is entering the grave, and the Du Gate is placed in Kun, also resulting in a forced gate, which is similarly unfavorable. Therefore, within the same hour, each direction has its own fortune, and one must examine each palace to determine which direction to use.

假如萬曆二十五年五月十一辛丑日丙申時用事，初四甲午符頭己到，初八戊戌日辰時夏至乃符先到，而節後到，用超法。甲午至戊戌五日，夏至上局，九宮起甲子己亥，至癸卯五日，夏至中局．三宮起甲子。甲辰至戊申五日，夏至下局，六宮起甲子。今辛丑日申時正是夏至中局，陰遁三震宮，起甲子順布三奇，逆布六儀。甲子震．乙巽輔乙奇．丙中禽丙奇，丁乾心丁奇，逢戊還元，甲子戊在震，甲戌己在坤，甲申庚在坎，甲午辛在離，甲辰壬在艮，甲寅癸在兌。

This is an example of a Yin Dun layout. Suppose an action is to be taken at the time of Bing Shen on the 11th day of the fifth month in the 25th year of Wanli, which is the day of Xin Chou. The initial day of the Jia Wu symbol has already arrived on the 4th, and the day of Wu Xu on the 8th is when the summer solstice begins. Therefore, the symbol comes before the solar term, and the method of exceeding is used. From Jia Wu to Wu Xu over five days forms the upper part of the summer solstice layout, starting from the ninth Li palace. From Ji Hai to Gui Mao over five days forms the middle part of the summer solstice layout, starting from the third Zhen palace. From Jia Chen to Wu Shen over five days forms the lower part of the summer solstice layout, starting from the sixth Qian palace. Now, the time of Shen on the day of Xin Chou falls exactly on the middle part of the summer solstice layout, which is the third Yin Dun layout, starting from the third Zhen palace. The three marvels are arranged in order, while the six instruments are arranged in reverse order, exactly opposite to the Yang Dun layout. The arrangement is as follows: Jia Zi falls in the Zhen palace, Yi Qi falls in the Xun palace at the Tian Fu position, Bing Qi falls in the central Kun palace at the Tian Qin position, Ding Qi falls in the Qian palace at the Tian Xin position. When encountering Wu, the six instruments are continued in sequence, so Jia Zi Wu is in Zhen, Jia Xu Ji is in Kun, Jia Shen Geng is in Kan, Jia Wu Xin is in Li, Jia Chen Ren is in Gen, and Jia Yin Gui is in Dui.

原用丙申時甲午旬管下，甲午同辛在離，以離下英星為直符，丙申時干泊中寄坤，乃移天盤英星，加地盤坤上禽丙奇，到兌火入金鄉，不吉，心丁奇到坎火入水地不吉。輔乙奇到離玉兔當陽吉甲午旬丙申時，即以英星為直符，加坤逆數，甲午原在離宮，即以景門為直使，逆點去，甲午離乙未艮，丙申兌，景門加兌是也。辛丑日丙申時，離兌坎三宮，得奇不得門，艮震巽三宮得門不得奇，此時不宜用事。凡有急事欲行，即於天門地戶天馬等吉方而出，所謂急則從神也。又依張良運算玉女反閉局行之，必有天神護佑，事緩則從奇門吉方而行為上。

The time of Bingshen is governed by the Jiawu decade. Jiawu and Xinchou share the same palace, located in the Li palace. Therefore, the Tianying Star is used as the Chief Symbol. The Bingshen time stem is placed in the center palace and is considered to be in the Kun palace. Thus, the Tianying Star on the Heaven Plate is moved to the Kun palace on the Earth Plate. After the Heaven Plate is rotated, the Tianqin Star with the Bingshen odd brings the Bingshen qi to the Dui palace, which is fire entering metal, an inauspicious situation. The Tianxin Star with the Ding qi moves to the Kan palace, which is fire entering water, also inauspicious. The Tianfu Star with the Yi qi moves to the Li palace, which is "Yu Tu Dang Yang," an auspicious situation. Now determine the Duty Gate: the Bingshen time in the Jiawu decade uses the Tianying Star as the Chief Symbol in the Kun palace. Because it is Yin Dun, the counting is reversed. The original Jiawu was in the Li palace, so the Jing Gate in the Li palace is used as the Duty Gate. Counting backwards, Jiawu is in the Li palace, Yiwei is in the Gen palace, Bingshen is in the Dui palace, so the Jing Gate is placed in the Dui palace. Overall, for the Xinchou day and Bingshen time, the Li, Dui, and Kan palaces have qi but no gate, while the Gen, Zhen, and Xun palaces have gates but no qi. The qi and gate do not meet, so it is not suitable for taking action. If there is an urgent matter that must be handled, one should leave from the Tianmen, Dihu, and Tianma auspicious directions, which is called "ji zhe cong shen." Alternatively, one may follow Zhang Liang's method of Yu Nu Fan Bi, which will surely receive the protection of heavenly spirits. If the matter is not urgent, it is better to wait for the auspicious direction where qi and gate meet before proceeding.

天有八門，地有八方，加以九星察其氣運，隨星消息應以八方，非惟可以戡亂除暴，扶助邦國，又必先知歲丙豐儉災祥，而可預為備荒之計耳。嘗以本年立春過宮之日佈局，使符用星就九宮分野，以辨吉凶。蓋太乙奇門六壬，皆同此應，故為之三式。然入門各有不同，要其極至，則無二理也。太乙書日：太乙在陽宮，遼東不用兵。正以坎艮震巽為陽宮，遼東艮地也，太乙在陰宮，蜀漢可以全身。正以離坤兌乾為陰宮，蜀與漢正坤在西南及西方之地也。占用九星遁臨八方，以決善惡，隨其善惡所到之方，定人民災祥歲時豐儉，人事得失，旱潦兵火，無不應焉。若天乙臨方，當出大魁也，

Heaven has eight gates, the earth has eight directions, and with the addition of nine stars to observe the flow of energy, the changes of the stars correspond to the eight directions. This can be used not only to quell disturbances and eliminate evils, and to support states, but also to first understand the year's abundance or scarcity and omens, so as to plan ahead for disaster prevention. The usual practice is to set up a layout on the day when the sun crosses the meridian at the beginning of spring, placing the chief symbol and the used star in the nine palace fields, using this to determine good or bad fortune. The verification of Taiyi, Qimen, and Liu Nin all originate from the same principle, so they are collectively called "San Shi" (Three Systems); however, their entry methods differ, but when taken to the extreme, they are essentially the same. The Taiyi book says: If Taiyi is in a yang palace, there is no need for military action in Liao Dong, because Kan, Gen, Zhen, and Xun are yang palaces, and Liao Dong belongs to Gen. If Taiyi is in a yin palace, Shu Han can be preserved, because Li, Kun, Dui, and Qian are yin palaces, and Shu and Han Zhong are located in the southwest and western areas, which belong to Kun. When divining, the nine stars are used to determine the good or evil of the eight directions, and according to the direction where good or evil is present, the fortune of the people, the harvest of the year, the gains and losses of human affairs, as well as drought, flood, war, and fire, all correspond accordingly. If Tianyi Guishen is present in a certain direction, that direction will produce a top scholar in the imperial examination.

乾宮西北屬周秦之分，在天文至胃初度隸焉。 坎位北方，應冀州晉魏之分，在天文觜至井十二度隸焉。 良宮東北，應充州韓鄭之分，在天文角亢之南，較宿之北隸焉。 震位東方，屬齊國之分，在天文氏四至尾初度隸焉。

The nine palaces are paired with the states and regions on earth and the constellations in the sky, which is called the division of fields. The Qian palace is in the northwest, corresponding to the territories of Zhou and Qin, and in astronomy, from the first degree of the Qiuxu to the Weixu constellations, it is under its jurisdiction. The Kan palace is in the due north, corresponding to the Jiuzhou region and the states of Jin and Wei, and in astronomy, from the southern part of the Zixu to the northern part of the Dishi and up to the twelfth degree of the Jingxu, it is under its jurisdiction. The Gen palace is in the northeast, corresponding to the Yanzhou region and the states of Han and Zheng, and in astronomy, the area south of the Juxu and north of the Dishi constellations is under its jurisdiction. The Zhen palace is in the due east, corresponding to the state of Qi, and in astronomy, from the fourth degree of the Dishi to the first degree of the Weixu constellations, it is under its jurisdiction.

巽居東南，應荊州之分，在天文井鬼之翌軫之初隸焉。 離居南位，應揚州吳越之分，在天文南斗牛女隸焉。 坤居西南，應益州之分，在天文觜參初度隸焉。 兌位正西，應梁州衛國之分，在天文牛西室三度隸焉。中宮應蔡宋之分，在天文氏心西隸焉。寄遁坤宮，北辰斗柄之間。

The Wind Trigram is located in the Southeast, corresponding to the territory of Jingzhou. In astronomy, the initial degrees of the Well Mansion, Ghost Mansion, Wings Mansion, and Chariot Mansion are under its jurisdiction. The Fire Trigram is located in the South, corresponding to the territories of Yangzhou and Wu and Yue. In astronomy, the Southern Dipper, Ox Mansion, and Female Mansion are under its jurisdiction. The Earth Trigram is located in the Southwest, corresponding to the territory of Yizhou. In astronomy, the initial degrees of the Turtle Beak Mansion and Three Stars Mansion are under its jurisdiction. The Lake Trigram is located in Due West, corresponding to the territories of Liangzhou and Wei. In astronomy, from the western part of the Ox Mansion to the third degree of the Encampment Mansion is under its jurisdiction. The Central Palace corresponds to the territories of Cai and Song. In astronomy, the western parts of the Root Mansion and Heart Mansion are under its jurisdiction. The Central Palace has no fixed position and is located within the Earth Trigram, between the Big Dipper's handle. The concept of territorial correspondences originates from ancient star divination, matching celestial mansions with earthly states and kingdoms. The Qi Men system uses this concept to determine the prosperity or adversity of a particular region based on the fortune or misfortune within the chart. When divining territorial correspondences, first observe where the malevolent stars and evil patterns fall, and then predict that area will suffer from military disaster or drought.

夫遁甲之法，三重象三才，上層象天列九星，中層象人開八門，下層象地列八卦九宮。天蓬及休門與坎一宮相對，三才定位也。乙丙丁三奇也，乙為日奇，丙為月奇，丁為星奇。戊己庚辛壬癸六儀也。

Dun Jia uses three layers of plates, symbolizing the three elements: the upper layer represents Heaven, arranging nine stars; the middle layer represents humans, listing eight gates; and the lower layer represents Earth, arranging the eight trigrams in nine palaces. The Tianpeng star and Xiu Men both correspond to the Kan Palace, which is the positioning of the three elements. Yi, Bing, and Ding are called the Three Marvels; Yi represents the daily marvel, Bing represents the monthly marvel, and Ding represents the stellar marvel. Wu, Ji, Geng, Xin, Ren, and Gui are called the Six Instruments. These three layers of plates form the basic structure of Qi Men: the Earth Plate remains fixed, representing direction and the hidden instruments; the Heaven Plate rotates continuously, representing the current energy; and the Human Plate with eight gates moves according to the Duty Gate, representing human affairs and movement. To analyze the situation, first examine how these three layers overlap.

一局六十時，六甲周流而甲子常同六戊，甲戌常同六己，甲申常同六庚，甲午常同六辛，甲辰常同六壬，甲寅常同六癸。甲雖不用而六甲為天乙之貴神，常隱於六儀之下，為直符。其發用實在此，故謂之遁，此大衍虛一太玄虛三之義也。蓬任、沖、輔、禽、英、芮、柱、心九星也，號為直符。休、生、傷、杜、景、死、驚、開八門也，遁為直使。

A single layout governs sixty hours, with the six Jia (Heavenly Stems) circulating within. Jiazi is always in the same palace as the six Wu (Earthly Branches), Jiaxu is always with the six Ji, Jiashen with the six Geng, Jiawu with the six Xin, Jiachen with the six Ren, and Jiayin with the six Gui. The Jia itself does not appear directly, but the six Jia are the Tianyi (Heavenly Grace) spirit, often hidden beneath the six instruments, acting as the chief symbol. The key to the entire layout's initiating transmission lies here, which is why it is called "dun" (hidden). This concept corresponds to the idea of "great derivation" in the Book of Changes, where one is subtracted from the total, and also to the "Great玄" (Too玄) where three are subtracted. The nine stars are Tianpeng (Greedy Wolf Star), Tianren (Left Minister Star), Tianchong (Heavenly Thunder), Tianfu (Wenqu Star), Tianqin (Heavenly Auspicious Star), Tianying (Right Assistant Star), Tianrui (Heavenly Blessing), Tianzhu (Po Jun), and Tianxin (Heavenly Heart). Among these, the one that is in the current ten-day period is called the chief symbol. The eight gates are Xiu (Rest), Sheng (Life), Shang (Injury), Du (Obstruction), Jing (Light), Si (Death), Jing (Alarm), and Kai (Opening). The gate that matches the chief symbol is called the duty gate.

二十四氣直於八卦，坎則冬至小寒大寒，艮則立春雨水驚蟄，震開春分清明穀雨，巽則立夏小滿芒種，離則夏至小署大暑，坤則立秋處暑白露，兌則秋分寒露霜降，乾則立冬小雪大雪。四時分至及四立，為八節，得八卦旺氣，故為初中末三氣，從之以分天地人元，又間六宮而行各為中下元也。冬至後十二氣為陽遁，皆順行。夏至後十二氣為陰遁，皆逆行。二遁各占四卦，為節氣之中各六，諸氣一周八卦，歲事備矣。此以月取之也，五日為一候，故遁法遇甲己易一局。蓋自甲子至戊辰五日六十時，足為上局；己巳至癸酉又五日六十時，足為中局；甲戌至戊寅又五日六十時，足為下局。三局三才之道也，餘如之。由是甲巳加四仲，皆為中加四季，皆為下三局。四之而六十甲子備矣。上局則起上元，中局則起中元，下局則起下元，不易之法也。故凡日雖以氣候相推，至三元先後不同，三元始終，日有多少，在經有超辰接氣拆局補局之法，超接不及而閏生焉。因日定局，因局起元，終不可易。此以日取之也。

The twenty-four solar terms are divided among the eight trigrams: the Kan trigram governs the winter solstice, Minor Cold, and Major Cold; the Gen trigram governs the Beginning of Spring, Rain Water, and Start of Thunder; the Zhen trigram governs the Spring Equinox, Clear and Bright, and Grain Rain; the Xun trigram governs the Beginning of Summer, Minor Heat, and Grain in Ear; the Li trigram governs the summer solstice, Minor Heat, and Major Heat; the Kun trigram governs the Beginning of Autumn, Limit of Heat, and White Dew; the Dui trigram governs the Autumn Equinox, Cold Dew, and Frost Descent; and the Qian trigram governs the Beginning of Winter, Minor Snow, and Major Snow. The two solstices and two equinoxes, along with the four beginnings of the seasons, make up the eight solar terms. Each trigram receives its flourishing energy, so each trigram is divided into three phases: initial, middle, and final. These phases are used to divide the heavens, earth, and humanity into three yuan. The trigrams also move through six trigram groups, forming the middle and lower yuan. The twelve solar terms after the winter solstice are governed by Yang Dun, and they proceed in order. The twelve solar terms after the summer solstice are governed by Yin Dun, and they proceed in reverse. Each of the two Dun systems covers four trigrams, and each trigram contains six solar terms. The energies move through the eight trigrams, completing the cycle of a year—this is the method of dividing by month. Five days make a period, so the Dun method changes the division on the days of Jia and Ji. From Jiazi to Wuchen, five days and sixty hours complete the upper division; from Jisi to Guiyou, five days and sixty hours complete the middle division; and from Jiaxu to Wuyin, five days and sixty hours complete the lower division. The three divisions correspond to the three principles of heaven, earth, and humanity. The rest follows the same pattern. From this, it is known that on days of Jia and Ji, if they fall in the four central directions, they belong to the middle yuan; if they fall in the four seasonal directions, they belong to the lower yuan, forming three divisions in total. Four times this number, sixty jiazi, complete the cycle. The upper division begins the upper yuan, the middle division begins the middle yuan, and the lower division begins the lower yuan—this is an unchanging rule. Therefore, although days are calculated according to the climate, the start and end of the three yuan may differ. The number of days for each yuan may also vary, and thus methods such as leap days, adjusting the energy, breaking the division, and supplementing the division are used. Leap days alone are not enough to resolve the remaining days, so the concept of leap odd days is introduced. The division is determined by the day, and the yuan is started according to the division—this is unchangeable. This is the method of dividing by day.

凡選時先分二遁，次定三局，方起三元。蓋先看其日在何節氣內，合為某遁，次看其日在何甲己內，合為某局。於是本局起遁冬至後為陽遁順布六儀，逆布三奇；夏至後為陰遁逆布六儀，順布三奇。其法自甲至癸十干，常以序行。如局逆順，前人俱先布三奇，後布六儀，今皆反之。因指六甲為六儀而佈局，及布三奇並以丁丙乙為序，皆捷法也。布五宮則寄坤土，此土長生於申之說也。此寄宮終非正位，故遇直符直使，在五則皆注避五於本時之下．恐人誤用之也。九宮已布方點，出其時旬頭之甲在何宮，以其星為直符，以其門為直使，然後以加臨法用之，尋本時支落處，加以直使尋本時干落處，加以直符加臨己，乃視其時，課大綱作方命位，得合開休生二門，並天上三奇，主大吉，方可用事。縱遇太歲金神等煞，亦無害。凡遇寄宮，終非正位，雖得奇，亦不宜用事。諸事乘三吉，而避五凶，直前無懼，但於《符應》不可不詳究也。

The order of selection is first to determine whether it is a yang遁 or yin遁, then to fix the upper, middle, and lower three sections, and finally to start the three elements. That is, first look at which solar term the day falls within, combining it with a certain遁; then look at which of the Jia Ji days the day falls within, combining it with a certain section. The rules for starting遁 in the same section are: after the winter solstice it is yang遁, with the six instruments arranged in order and the three marvels arranged in reverse; after the summer solstice it is yin遁, with the six instruments arranged in reverse and the three marvels arranged in order. When arranging, the ten heavenly stems from Jia to Gui always follow the order. As for the direction of arrangement, predecessors always first arranged the three marvels and then the six instruments, but now it is reversed: the six Jia are directly considered as the six instruments first, and when arranging the three marvels, they are arranged in the order of Ding, Bing, and Yi. This is a method for quick arrangement. When arranging to the center five palace, it is said to be in the Kun palace, based on the idea that the growth of earth is in the hour of Shen. However, the lodging palace is not the main position, so when the chief symbol and duty gate fall in the center five palace, they should be noted to avoid the five palace in the current time to prevent misuse. After the nine palaces are arranged, identify the position of the first Jia of the current ten-day period, take the star of that palace as the chief symbol and the gate of that palace as the duty gate. Then use the method of adding on: find the position of the earthly branch of the current time, add the duty gate to it; find the position of the heavenly stem of the current time, add the chief symbol to it. After completing the adding on, examine the general outline of the current time's lesson pattern, and use it to determine the direction. If the time has the gates of Kai, Xiu, and Sheng, which are favorable, and also combines the three marvels on the heavenly plate, it is considered very auspicious and suitable for action, even if it encounters the year's master or the golden spirit, which are Inauspicious Sha, it will not cause harm. If it involves the lodging palace, it is still not the main position, so even if it has the marvels, it is not suitable for action. In summary, all matters should be carried out when the three good things are present and avoid the five evils, thus proceeding without fear. However, the various responses recorded in the Dun Jia Symbol Response should still be carefully studied.

陰陽二遁，有閉塞八方皆無門可出，即依玉女反閉局而出，此緩則從門，急則叭神之謂也。凡入陣掩捕，出入遠行，見貴上官赴任，即出天門入地戶，乘玉女而行，去人皆不見．用事之人，右手持刀閉氣作法，畫地佈局，室內六尺為式，在庭六步為式，門外六丈為式．在野二百四尋為止，畫匝四圍，並以六為數，先定六數訖，先左手持六籌；各長一尺二寸，右手執刀，向旺方呼濁氣一口，次吹旺氣，默飲訖，叩街七二通，了禱祝心下事，

In both the Yang Dun and Yin Dun formations, there are situations where all eight directions are blocked and there is no way out. In such cases, one should follow the "Yünyü Fan Bei Ju" method to proceed. This is exactly what the saying "When slow, follow the gate; when urgent, follow the spirit" means. Whenever entering an array to attack or capture, or when going out on a long journey, or when visiting a nobleman or taking up a post, one must exit through the Heaven Gate and enter through the Earth Gate, traveling with the aid of Yünyü. When one leaves, others cannot see it. The practitioner should hold a knife in the right hand, close the breath, and perform the ritual. On the ground, they draw the formation: in a room, it is six feet square; in a courtyard, six steps; outside the door, six zhang; in the open field, two hundred forty chi. Surround the area with a circle, using six as the standard measure. After fixing the number six, take six sticks in the left hand, each one foot two inches long. Hold the knife in the right hand, face the direction of the prosperous energy, exhale a breath of turbid air, inhale the prosperous energy, silently swallow it, then knock the teeth seven times and silently pray for what is desired.

然後卻回身皆旺氣啟請祝日：維年月日時，某敢昭告於天父地母，六甲六丁玉女六戊藏形之神，某好樂長生之術，行不擇日出不問時．今欲為某事虔告天地神祗，丁甲大神，謹按天門拜請六丁玉女真君，畫地局，出天門，入地戶，閉金斗乘玉輅，玉女、青龍、白虎；朱雀、玄武、匈陳、騰蛇、六合、六甲、神王神將，乘我而行，行到某所，左右巡防，隨行隨止，隨臥隨起，闢除盜賊，鬼魅消亡，君子見我，喜樂非常，小人見我，歡躍惶惶．男女見我、供侍酒漿，百惡鬼賊，見我者亡。今日禹步．上應天罡玉文侍傍，下闢不祥，萬精厭伏．所向無殃，所理病瘥，所供者達，所擊者破，所求者得，所願者成。帝王大臣，二千石長吏，見我者愛如赤子，今日請召玉女真君護我，進急急如九天玄女道母元君律令。

Now turn around to absorb the flourishing energy, and invoke and declare: On the day, month, year, and hour of..., I, a certain person, respectfully declare to Heaven Father and Earth Mother, the Six Jia, the Six Ding, the Jade Maiden, and the spirits who conceal themselves in the Six Wu. I have a fondness for the art of longevity, and I do not choose days for travel or inquire about the time when leaving home. Now, for a certain matter, I sincerely pray to the heavenly and earthly deities and the Great God Ding and Jia. I respectfully follow the position of the heavenly gate and invite the True Lord of the Six Ding Jade Maiden: to draw the ground into a formation, to exit the heavenly gate, enter the earthly gate, close the golden basin, and ride the jade carriage. I wish the Jade Maiden, Azure Dragon, White Tiger, Vermilion Bird, Black Tortoise, Gou Chen, Teng Sha, Liu He, and all the deities and generals of the Six Jia to accompany me. When I arrive at a certain place, they will patrol on both sides, guard and protect me, follow my movements and my rest, drive away thieves, and make ghosts and demons vanish. When gentlemen see me, they will be extremely happy; when small people see me, they may jump with joy but feel fear in their hearts; when men and women see me, they will offer wine and soup to serve me; all evil ghosts and villains who see me will perish. Today, I walk the steps of Yu, which correspond to the Heavenly Gang, with the Jade Maiden standing by my side. Below, I banish ill omens, and all kinds of spirits are subdued, with no misfortune in any direction: the diseases I treat will be cured, the wishes I offer will be fulfilled, the attacks I make will be broken, the things I seek will be obtained, and the wishes I make will be realized. When kings, ministers, and officials of the rank of two thousand stones see me, they will love me as they would love a baby. Today, I urgently invite the True Lord of the Jade Maiden to protect me. As quickly as the Mysterious Lady of the Ninth Heaven and the Mother of the Dao's Original Queen commands. This invocation text is divided into four parts: first, stating the time, date, and identity; second, explaining the request; third, inviting all deities to accompany me; and finally, listing the effects after the journey. The invocation text of the Six Wu method follows the same format and can be compared with this one.

咒曰：吾左魁右（鬼票），右魁左（鬼票）．上魁下（鬼票），下魁上（鬼票），吾藏身三五之中，（鬼+鸛無鳥字旁）（鬼行）之內．（鬼+鸛無鳥字旁）（鬼+甫）之裡．顛倒三五，低昂步罡，為我生形，吾載日載月，足履北斗，三臺七星，覆我五星．照我二十八宿羅列，衛我璇磯玉衡．衛我身形，衣斗履斗，與斗同儀，今我步罡三五合成，步璇躡衡趨祥，紫微三五騰聲，乘罡御斗，乘正天威．萬世常存，日月同曜，邪道五害皆伏，魁罡之下無動無作，急急如律令。咒畢，左手執籌，右手執刀，自鬼門起，左畫一圈，布四方八千十二神位。甲日便從甲地入局，乙日便從乙地入局，丙日便從丙地入局，丁日便從丁地入局．庚日便從庚地入局，辛日便從辛地入局，壬日便從壬地入局，癸日便從癸地入局。一說戊日只從乾入局，己日只從巽入局，手痔六籌禱祝四方。

Then reciting the incantation: I have the魁 on my left and the魈 on my right, the魁 on my right and the魈 on my left, the魁 above and the魈 below, the魁 below and the魈 above; I conceal myself within the three and five, hidden within certain places (the original text here contains several rare ghost-related characters, which the copyist could only describe by combining radicals, so we retain the old form). I reverse the numbers of three and five, moving with the罡 and stepping on the stars, transforming my form. I have the sun and moon on my head, the Big Dipper under my feet, the three thrones and seven stars covering me, the five stars illuminating me, and the twenty-eight star mansions arranged to guard me. The Xuan Ji and Yu Heng guard my body. I wear clothing shaped like the Big Dipper and step in the form of the Big Dipper, aligning with the Big Dipper's measure; now I step on the罡 and combine three and five, moving towards auspiciousness by stepping on Xuan Ji and treading Yu Heng. The qi of the Purple Micro's three and five rises and sounds. I ride the罡 and the Big Dipper, inheriting the righteous power of heaven, enduring for ten thousand generations, shining together with the sun and moon, subduing all five evils, and no one dares to act recklessly under the魁 and罡. Urgently as the decree. The main idea of this incantation is to place the practitioner at the center of the Big Dipper: the魁 and魈 guard all directions, the sun and moon are above, the Big Dipper's handle is beneath, the twenty-eight star mansions form a guard, and thus the practitioner's form is hidden within the celestial phenomena. The term "three and five" refers to the three thrones and five stars, and also refers to the numbers three and five repeatedly used in the previous diagram. The魁 is the first star of the Big Dipper, and the魈 is the corresponding malevolent spirit; assigning the魁 and魈 to guard all directions is a common format in Taoist practices known as "using the Big Dipper as one's dwelling." The entire incantation does not need to be interpreted word by word; the key point is that the practitioner uses the imagery of the Big Dipper and star mansions to hide himself within the celestial movements.

謹請東方功曹大沖天罡，青帝甲乙大神，降於局所，侍衛我身。 謹請南方太乙勝光小吉，赤帝丙丁大神，降於局所，侍衛我身。 謹請西方傳送從魁河魁，白帝庚辛大神，降子局所，侍衛我身。 謹請北方登明神后大吉，黑帝壬癸大神，降於局所，侍衛我身。

After reciting the incantation, one should invite one divine general from each of the four directions: respectfully invite the Eastern Gongcao, Taichong, Tian Gang, and the Blue Emperor Jia Yi deities, to descend into the circle and guard my body; respectfully invite the Southern Taiyi, Shengguang, Xiaojí, and the Red Emperor Bing Ding deities, to descend into the circle and guard my body; respectfully invite the Western Tongsheng, Congkui, Heqiu, and the White Emperor Geng Xin deities, to descend into the circle and guard my body; respectfully invite the Northern Dengming, Shenhou, Dají, and the Black Emperor Ren Gui deities, to descend into the circle and guard my body. The four groups of divine names are formed by dividing the twelve month generals into three parts according to the directions, combined with the deities of the four directions and the corresponding heavenly stems. This is to achieve the meaning of all four directions being fully covered, leaving no gaps for enemies to exploit.

右謹四方神訖，便從所求日辰上安置籌法 假令子日子上安第一籌，丑上第二籌，寅上第三籌，卯上第四籌，辰上第五籌，巳上第六籌。

After the four directional deities have been properly placed, arrange six bamboo sticks according to the requested day branch on the ground. For example, on a Zi day, place the first stick at the Zi position, the second at Chou, the third at Yin, the fourth at Mao, the fifth at Chen, and the sixth at Si. The six sticks are arranged in order from the day's earthly branch, proceeding in sequence for the next step of moving the sticks.

鼠行失穴入狗市，便移子上第一籌，安戊上。大呼東方青龍下。 牛入兔園食甘草，便移丑上第二籌，安卯上。大呼南方朱雀下。 猛虎逡巡入巳位，便移寅上第三籌，安巳上。大呼西方勾陳下。

When moving the counting sticks, each line of the mnemonic corresponds to an action. The mnemonics are paired with the twelve zodiac animals. The first line, "The mouse loses its den and enters the dog market," moves the first stick from the Zi position to the Xu position, while loudly calling out the arrival of the Eastern Azure Dragon. The second line, "The ox enters the rabbit garden to eat licorice," moves the second stick from the Chou position to the Mao position, while loudly calling out the arrival of the Southern Vermilion Bird. The third line, "The tiger roams cautiously into the Si position," moves the third stick from the Yin position to the Si position, while loudly calling out the arrival of the Western Gou Chen.

兔入牛欄伏不起，便移卯上第四籌，安丑上。大呼西方白虎下。 龍入馬廄因留止，便移辰上第五籌，安午上。大呼北方玄武下。 蛇行宛轉來申裡，便移已上第六籌．安申上；大呼東方六合下。

The fourth line, "The rabbit enters the ox shed and lies still," moves the fourth stick from the卯 position to the丑 position, and shouts that the White Tiger from the west has descended. The fifth line, "The dragon enters the horse stable and stays," moves the fifth stick from the辰 position to the午 position, and shouts that the Black Tortoise from the north has descended. The sixth line, "The snake winds its way to the申," moves the sixth stick from the巳 position to the申 position, and shouts that the Six Harmonies from the east have descended. Once all six sticks are moved, a set of interwoven relationships is formed among the twelve branches, and the Heaven Gate and Earth Gate thus become apparent.

若午日，即從午上命上第一籌。 馬入龍泉飲甘水，便移午上籌安辰上。 羊羔易位入酉鄉，便移未上籌安酉上。

If the day is Wu, the first stick is placed starting from the Wu position, and the rest are arranged in sequence accordingly. The mnemonic changes to: "The horse enters the Dragon Spring to drink sweet water," moving the stick from the Wu position to the Chen position; "The lamb changes position to enter the You territory," moving the stick from the Wei position to the You position. It can be seen that on Zi day, the sticks are moved in a forward direction, while on Wu day, they are moved in a backward direction, which perfectly aligns with the principle of yin and yang dual paths being opposite in their forward and backward movements.

猿猴踴躍向豬中，便移申上籌安亥上。 雞飛撲落來羊位，便移酉上籌安未上。 狗入鼠穴捕其子，便移戌上籌安子上。 豬入虎穴自投死，便移亥上籌安寅上。

Following "Monkey leaps toward the pig," move the stick from the Shen position to the Hai position; "Rooster flies and falls at the sheep's position," move the stick from the You position to the Wei position; "Dog enters the rat's den to hunt its young," move the stick from the Xu position to the Zi position; "Pig enters the tiger's den and offers itself up," move the stick from the Hai position to the Yin position. By the time the Wu day's six sticks are all moved, they form a contrast with the Zi day's group. Scholars only need to remember these two groups of mnemonics, and for the other days, they can simply start from the day's earthly branch and proceed in order.

喝籌訖，但兩支夾一干，先成者天門，後成者為地戶。如子日先取丑上一籌，掩閉天門．次取申上一籌，橫閉地戶，向庚上玉女方而去一百二十步外，不可回顧，如事三呼，本日玉女，並念玉女咒，或再念三奇咒而去，大吉。若值何奇，念何奇咒，方如遇四仲地戶，不成將初籌第一籌，安沖辰命之成地戶之門，亦依此法作用退身少許而行。

After casting the sticks, observe the arrangement of the stick positions: whenever two earthly branches enclose one heavenly stem, the earlier formed position is considered the Heaven Gate, and the later formed position is the Earth Gate. For example, on a day of Zi, first take a stick from the Chou position to close the Heaven Gate, then take a stick from the Shen position to close the Earth Gate horizontally. Then walk out from the Geng position, which is the Yu Nu direction, for more than one hundred twenty steps. Do not look back during the journey. In urgent situations, call out the name of Yu Nu three times, while reciting the Yu Nu incantation; alternatively, recite the San Qi incantation three times and proceed, which is highly auspicious. Recite the incantation corresponding to the current San Qi. If the Earth Gate cannot be formed due to encountering the four central branches of Zi, Wu, Mao, and You, move the first stick to the conflicting earthly branch, making it the Earth Gate. Proceed with the same method, and step back slightly before walking forward.

子日，丙天門，乙地戶，庚玉女，丑上取籌，閉天門，申上取籌，閉地戶。 丑日，丙天門，乙地戶，辛玉女，丑上取籌，閉天門，申上取籌，閉地戶。 寅日，丙天門，庚地戶，乾玉女，丑上取籌，閉天門，辰上取籌，閉地戶。 卯日，庚天門，丁地戶，壬玉女，辰上取籌，閉天門，亥上取籌．閉地戶。 辰日，庚天門，丁地戶，癸玉女，辰上取籌，閉天門，亥上取籌，閉地戶。 巳日，庚天門，壬地戶，艮玉女，辰上取籌，閉天門，未上取籌，閉地戶。

On the first day: the heavenly gate is at Bing, the earthly gate is at Yi, the jade woman is at Geng, take the筹 from Chou to close the heavenly gate, and take the筹 from Shen to close the earthly gate. On the second day: the heavenly gate is at Bing, the earthly gate is at Yi, the jade woman is at Xin, take the筹 from Chou to close the heavenly gate, and take the筹 from Shen to close the earthly gate. On the third day: the heavenly gate is at Bing, the earthly gate is at Geng, the jade woman is at Qian, take the筹 from Chou to close the heavenly gate, and take the筹 from Chen to close the earthly gate. On the fourth day: the heavenly gate is at Geng, the earthly gate is at Ding, the jade woman is at Ren, take the筹 from Chen to close the heavenly gate, and take the筹 from Hai to close the earthly gate. On the fifth day: the heavenly gate is at Geng, the earthly gate is at Ding, the jade woman is at Gui, take the筹 from Chen to close the heavenly gate, and take the筹 from Hai to close the earthly gate. On the sixth day: the heavenly gate is at Geng, the earthly gate is at Ren, the jade woman is at Gen, take the筹 from Chen to close the heavenly gate, and take the筹 from Wei to close the earthly gate.

午日，壬天門，辛地戶，甲玉女，未上取籌，閉天門，寅上取籌，閉地戶。 未日．壬天門，辛地戶．乙玉女．未上取籌，閉大門，寅上取籌，閉地戶。 申日，壬天門，辛地戶，巽玉女，未上取籌，閉天門，戌上取籌，閉地戶。 酉日，甲天門，癸地戶，丙玉女，戌上取籌，閉天門，巳上取籌，閉地戶。 戌日，甲天門，癸地戶，丁玉女，戌上取籌，閉天門，巳上取籌，閉地戶。 亥日，甲天門，丙地戶，坤玉女，戌上取籌，閉天門，巳上取籌，閉地戶。

On a Wu day: Ren is the heavenly gate, Xin is the earthly gate, and Jia is the jade maiden. Take the筹 from the Wei position to close the heavenly gate, and take the筹 from the Yin position to close the earthly gate. On a Wei day: Ren is the heavenly gate, Xin is the earthly gate, and Yi is the jade maiden. The position for taking the筹 is the same as on Wu day. On a Shen day: Ren is the heavenly gate, Xin is the earthly gate, and Xun is the jade maiden. Take the筹 from the Wei position to close the heavenly gate, and take the筹 from the Xu position to close the earthly gate. On a You day: Jia is the heavenly gate, Gui is the earthly gate, and Bing is the jade maiden. Take the筹 from the Xu position to close the heavenly gate, and take the筹 from the Si position to close the earthly gate. On a Xu day: Jia is the heavenly gate, Gui is the earthly gate, and Ding is the jade maiden. The position for taking the筹 is the same as on You day. On a Hai day: Jia is the heavenly gate, Bing is the earthly gate, and Kun is the jade maiden. Take the筹 from the Xu position to close the heavenly gate, and take the筹 from the Si position to close the earthly gate. Over the twelve days, the heavenly gate and earthly gate each change every two days, and the position for taking the筹 shifts every three days. When using it, simply refer to the day. Looking at the twelve days as a whole, one can also observe a pattern: the heavenly stem paired with the heavenly gate and the earthly stem paired with the earthly gate each change every two days, while the position for taking the筹 moves every three days. The position of the jade maiden changes according to the day's stem and branch. On the four days of Yin, Si, Shen, and Hai (the first months of the four quarters), the jade maiden is located on the four cardinal directions: Qian, Gen, Xun, and Kun. This is different from the other eight days, where the jade maiden is located on the heavenly stems. When using it, special attention should be paid to these differences.

吉事出地，入天門，乘玉女，而去勿返顧。凶事出天門，入地戶，乘玉女，而去勿返顧。 如子日庚玉女，酉華蓋，子青龍，乙地戶，丙天門，六丁玉女，天之貴神，不比青龍明堂太陰等星，依法用之，神驗。

In terms of usage, there are distinctions of auspicious and inauspicious: for auspicious affairs, one should exit from the earthly gate (地户), enter the heavenly gate (天门), ride upon the Jade Maiden (玉女), and not look back. For inauspicious affairs, one should exit from the heavenly gate and enter the earthly gate, again riding upon the Jade Maiden and not looking back. For example, on a day of the Zi (子) branch, the Geng (庚) position is the Jade Maiden, the You (酉) position is the Huagai, the Zi position is the Azure Dragon (青龙), the Yi (乙) is the earthly gate, and the Bing (丙) is the heavenly gate. The Six Ding Jade Maiden (六丁玉女) is a noble deity from heaven, differing from stars such as the Azure Dragon, Bright Hall (明堂), and Taiyin. When used according to the proper method, they are highly effective.

九宮八卦 經曰：緩則從門，急則從神。

Here is the diagram of the Nine Palaces and Eight Trigrams. The classic text says: When things proceed smoothly, follow the eight gates to determine direction; when things are urgent, follow the eight spirits to determine direction. All the selection and rejection in the entire method of counter-closure do not go beyond these two sentences.

玉女咒日：(圖4） 仁高護我，丁丑保我，仁和度我，丁酉保生，仁恭保魄，丁巳養神，太陰華蓋，地戶天門，吾行禹步，玄女真人，默然坐臥，隱化藏形，急急如律令。 當行玉女反閉之法，以全億萬軍人。

The Yvnu咒 (here appended with Figure 4 in the original text) says: "Rengao protects me, Dingchou preserves me, Renhé guides me, Dingyou preserves life, Rengong protects my soul, Dingsi nourishes my spirit; Taiyin Huagai, Dihu Tianmen; I walk the Yu steps, Xuannü Zhenren, silently sitting and lying, hidden and transformed in form, urgently as the decree." The terms Dingchou, Dingyou, and Dingsi in the咒 are the names of the Six Ding Yvnu deities. Rengao, Renhé, and Rengong are the corresponding honorific titles. One should perform the Yvnu Fanbi method to protect thousands of soldiers.

咒日：乾尊曜靈，坤順內營。二儀交泰，要合利貞。配成天地永寧，肅清應感玄黃。上衣下裳，震離坎兌，翊贊扶將。乾坤艮巽，虎伏龍翔。今日行籌，玉女侍傍。有急相佐，常輔扶匡。追我者死．捕我者亡。牽牛織女，化成河江。急急如律令。

The incantation says: The principle of Heaven is exalted and illuminates the spirits; the principle of Earth is gentle and orderly, governing the inner realm. The two principles harmonize and support each other, striving to align with the virtue of benefit and constancy. Heaven and Earth combine to ensure eternal peace and security, and the clear and pure energy resonates between the primordial elements of heaven and earth. The upper garment and lower garment each have their proper order; the four trigrams Zhen, Li, Kan, and Dui support and assist, while the four trigrams Qian, Kun, Gen, and Xun contain the tiger lying hidden and the dragon soaring. Today, as I set up the array and arrange the formations, the female deity Yu Nu stands by my side. In times of urgent need, she will assist me, constantly supporting and aiding me. Those who pursue me will die, and those who capture me will perish. The two stars Niutou and Zhizhen, the Cowherd and the Weaver Girl, have transformed into the Milky Way to protect me. Urgent as the command of the law. This passage is recited at the beginning of setting up the array and arranging the formations, drawing upon the harmonious union of the eight trigrams and the protection of the multitude of deities.

咒日：諾諾譁，行無擇日。隨斗所指，與神俱出。天番地覆，九道皆塞。中心所欲，令我自得。有來追我，使汝迷惑。以東為西，以南為北。急急如律令。咒訖，閉金關，即取餘剩二籌，閉之如子，先取丑上一籌，閉天門，次取申上一籌，閉地戶。餘仿此。

The spell says: "Nuo nu hua, there is no need to choose a favorable day for travel; just follow the direction indicated by the Big Dipper and depart together with the deities. Heaven overturns and earth turns upside down, all nine paths are blocked; whatever is in my mind will naturally come to pass. If someone comes to chase me, let him be confused and disoriented, mistaking east for west and south for north. Urgent as the command of the law. After reciting the spell, close the golden gate, and take the remaining two sticks to close the door and window: for example, on a Zi day, first take a stick from the Chou position to close the heavenly gate, then take a stick from the Shen position to close the earthly gate. The rest of the days follow the same pattern."

乘玉女，即三呼所在玉女咒，如子日，三呼庚上玉女。餘仿此。 咒日，某上玉女，某上玉女，速來護我，保我，持我。某到某方，杳杳冥冥，莫睹其形，人莫聞其聲，鬼莫視其精，愛我者福，惡我者殃，百邪鬼賊，當我者滅，阻我者亡，千萬人中，見我者喜。急急如律令。

The concept of "riding the Jade Woman" involves calling out the name of the Jade Woman three times in succession while reciting a spell, directed toward a specific direction. For example, on a day of the Zi branch, one should face the direction of Geng and call out the name of the Jade Woman three times. The same method applies to other days accordingly. The spell goes: "O Jade Woman of this position, O Jade Woman of this position, come quickly to protect me, safeguard me, and support me; I wish to go to a certain direction, and I desire that my journey be shrouded in darkness, unseen by people, unheard by ears, and invisible to ghosts. Those who love me will gain blessings, while those who hate me will suffer misfortune. All evil spirits and malevolent forces that obstruct me shall be destroyed; those who block my path shall perish. Among a thousand people, all who see me will be joyful." So it is said, "As the law commands."

咒訖，再作九跡禹步．每移一步，持咒一句。（圖5） 已上禹罡，每以左足先步，凡出行，軍伍等事，如事緩先遁。奇吉門吉凶何如，然後出步此罡舉。咒如值乙奇，就默唸乙奇咒，出一百二十步之外，不可回頭，如事急，望玉女方而去，呼其名念其咒。

After reciting the incantation, proceed with the nine steps of the Yu steps, reciting one incantation for each step (the original text here includes Figure 5). In this method of Yu steps and compass lines, always start by stepping with the left foot first. For matters such as traveling or military movements, if the situation is not urgent, first examine the auspiciousness or inauspiciousness of the Qimen (Mysterious Gate) to determine if it is favorable, then go outside and perform this ritual of stepping on the compass lines and reciting these incantations. If the current value is Yi Qi, silently recite the incantation of Yi Qi and walk more than one hundred and twenty steps, without looking back. If the situation is urgent, head in the direction of Yu Nu, calling her name and reciting her incantation as you go.

躡罡口唸咒口：禹步相催登陽明，白氣混沌灌我形。天回地轉步七星，躡罡履斗齊九靈。我步我長生惡逆，摧伏蛇妖驚我步。我長生眾災消滅，我獨存急急如律令。

When performing the ritual step, the practitioner recites the incantation: "Yubu promotes movement, ascending to the position of Yangming, white qi fills and permeates my body; heaven turns and earth rotates, my steps correspond with the Seven Stars, following the罡 and stepping on the stars, equal to the nine spirits. My steps bring me long life, crushing and subduing evil and rebellious forces; serpentine demons fear my steps. My steps bring me long life, eliminating all calamities, leaving me alone to survive, urgently as the decree."

右禹是咒訖 咒日：六甲九章，天圓地方。四時五行，青赤白黃。太乙為師，日月為光。禹步治道，嗤尤避兵。青龍夾轂，白虎扶衡。熒惑前引，闢除不祥。北斗誅罰，除去凶孤五神導我，周遊八方。當我者死，逆我者亡。左社右稷，冠賊伏匿。見者有喜，留者有福。萬神護我，永除盜賊。急急如律令。咒訖，即叩齒七遍，上應北斗天罡，即次右手持刀畫地。（見圖6）

After reciting the above禹步 incantation, recite the following passage: Six Jia and Nine Chapters, Heaven is round and Earth is square; the four seasons and the Five Phases, blue, red, white, and yellow; Taiyi is the teacher, the sun and moon are the light. The禹步 opens the way, Chiyou avoids the army; the Azure Dragon guards the wheel, the White Tiger supports the axle; the planet Mars leads the way, driving away all evils. The Big Dipper carries out punishment, removing evil and lonely spirits; the spirits of the five directions guide me, touring the eight directions. Those who block me will die, those who oppose me will perish. On my left is the Shenshen spirit, on my right is the Jishe spirit, thieves hide and conceal themselves; those who see me will be happy, those who keep me will have blessings. A myriad of spirits protect me, forever removing thieves, urgently as the law commands. After reciting the incantation, clench your teeth seven times, corresponding to the Big Dipper and Heavenly Gang. Then use your right hand to hold a knife and draw a symbol on the ground (see Figure 6). Clenching teeth is a common action in Daoist practices to summon spirits; seven times corresponds to the seven stars of the Big Dipper. Drawing the symbol brings the content recited orally down to the ground, uniting the incantation with the form.

咒日：律令律令，四縱五橫。萬鬼潛形，吾去千里者回，萬里者歸。呵吾者死，惡吾者自受其殃。急急如律令。 又咒日：律令律令，四縱五橫。猛火烈兵，遊行天下。搜捉邪精，一切妖魔，外道並向，吾天罡敕下滅，急急如律令。更步三臺星，自上臺虛精為初步，次中臺六淳，下臺曲星、一步一咒，三臺生我來，三合養我來，三臺護我來。

The first incantation says: "Order, order, four vertical and five horizontal; all spirits vanish from sight, those who go against me will return from a thousand miles, and those who oppose me will return from ten thousand miles; those who defy me shall die, those who hate me shall suffer the consequences. Urgent as the decree." The second incantation says: "Order, order, four vertical and five horizontal; fierce fire and mighty troops, roaming the world, searching for evil spirits; all demons and heretics shall bow to my Heavenly Gang, command them to be destroyed, urgent as the decree." After reciting, step on the Three Altars: starting from the Upper Altar, beginning with the Pure Essence, then the Middle Altar, the Six Pure, then the Lower Altar, the Curved Star, one step for one incantation, reciting "The Three Altars bring me, the Triple Harmony nourish me, the Three Altars protect me." The so-called four vertical and five horizontal refers to using a knife to draw four vertical lines and five horizontal lines on the ground, forming a binding net.

乙奇咒日：天地威神，誅滅鬼賊。六乙相扶，天道贊德。吾令所行，無攻不克。急急如玄女律令。（見圖7） 丙奇咒日：吾德天助，前後遮羅。青龍白虎，左右驅魔。朱雀導前，使吾會他。天威助我，六丙除響。急急如玄女律令。 丁奇咒日：天帝弟子，部領天兵。賞善罰惡，出幽入冥。來護我者，玉女六丁。有犯我者，自滅其形。急急如玄女律令。

The incantation of Yi Qi says: Heavenly and earthly divine powers, destroy evil spirits and villains; the six Yi support me, and the heavenly way assists my virtue; wherever I go, there is no failure in attack. Urgent as the decree of Xuan Nu (see Figure 7). The incantation of Bing Qi says: I have Heavenly Virtue assisting me, with barriers in front and behind to protect me; the Azure Dragon and White Tiger drive away evil spirits on both sides, the Vermilion Bird leads the way in front, allowing me to meet them; heavenly power supports me, and the six Bing remove evil sounds. Urgent as the decree of Xuan Nu. The incantation of Ding Qi says: I am a disciple of the Heavenly Emperor, commanding heavenly soldiers; rewarding good and punishing evil, moving between the underworld and the world; those who dare to offend me will destroy themselves. Urgent as the decree of Xuan Nu. These three incantations correspond to Yi, Bing, and Ding Qi respectively: the Yi Qi incantation focuses on eliminating evil, the Bing Qi incantation focuses on driving away demons and opening the way, and the Ding Qi incantation focuses on protection by Yu Nu. This corresponds exactly with the previous statement that Yi is the Sun Qi, Bing is the Moon Qi, and Ding is the Star Qi, which is the most powerful in order.

右已上三道符，用雷霹棗木，方圓各一寸二分，官雕此符為佳如不然，但以黃素紙書之亦可。

The above three talismans should be carved from persimmon wood struck by lightning, each measuring one inch and two parts in both length and width. It is best to have a craftsman carve them. If that is not possible, they can simply be written on yellow paper with ink.

乙奇咒曰：白虎蹲踞，青龍踴躍。前遮後衛，遵克存納。仁德洋洋，太虛廖廓。天乙追攝，萬樣俱作。急急如律令。 丙奇咒曰：天罡揚威，玄武后隨。玉彩搖曳，熒惑流輝。神光照耀，太白成瑞。六丙來迎，百福攸歸。急急如律令。 丁奇咒：玉女靈神，太陰淵默。華蓋靜覆，我形不式。我氣浩然，悠然寰域。六丁前導，善福來格。急急如律令。

Another transmission of the Yi Qi spell says: The White Tiger crouches and occupies, the Azure Dragon leaps and rises; there is obstruction in front and protection behind; follow and conquer it, preserve and accept it; benevolence and virtue are vast and boundless, the great void is vast and empty; the Heavenly Master pursues and captures, all things arise together. Urgent as the decree of the law. The Bing Qi spell says: The Heavenly Gang displays its power and authority, the Black Tortoise follows behind; the jade light sways and shines, the planet Mars flows with brilliant light; divine light shines, the bright star transforms into auspicious signs; the six Bing come to welcome, a hundred blessings gather here. Urgent as the decree of the law. The Ding Qi spell says: The Jade Maiden divine spirit, the Tai Yin is deep and silent; the Auspicious Cover quietly covers, my form is not revealed; my energy is vast and fills the universe; the six Ding lead the way, good fortune follows. Urgent as the decree of the law.

訣日：以上運籌，若不請神喝籌，則神無驗矣。此法實用兵之龜鑑，乃為將之權衡，以此破陣，而前無完陣。以此攻城，而無堅城。以致萬邦咸懷，宜王者之有錫命。四方無虞，見天下之莫予爭。後有不務智謀，第恐勇力，妄受斧鋮之任，偷處爪牙之職，及其戌虜梗邀，*雄亂國，在心無已成之籌，臨事有不決之惑，豈知總戎之道哉。

The mnemonic says: The method of strategizing mentioned above, if not accompanied by invoking the spirits and casting the divination sticks, the spirits will not be effective. This method is truly a guide for military strategy and a standard for generals: using it to break through an enemy formation, the enemy will have no intact formation; using it to attack a city, the enemy will have no strong defenses. Thus, it can bring all the states to submit, which is precisely why a king should receive this heavenly gift. When the four directions are free from worries, it is evident that no one can rival it. Later generations who do not emphasize wisdom and strategy, but only rely on bravery and strength, rashly accept the responsibilities of a general and occupy positions of power, will find themselves in trouble when enemies block the way and ambitious men disrupt the country. They will have no ready plans in their minds and will be uncertain when faced with situations, never understanding the way of commanding troops.

夫六戊之法，謂世人慾求仙入山林，渡江海，安立軍營，排兵佈陣，置頓倉舍，或受法行篆，驅神使將，鎮邪避病，逃罪隱匿，避難潛身，遠行止宿，提防盜賊，必先用真人閉戊局，則諸惡不能侵，龍虎來相助，鬼神盡欽伏矣。若有急事心迷，不及佈局行者，則禹步斗罡，心眼存想，青龍蓬星入太陰，以旬符印面，呼玉女相護，出天門入地戶，天藏癸上隱去，無人見矣。

The method of the Six Wut is said to refer to the practice that whenever people seek immortality and enter the mountains and forests, or cross rivers and seas, or set up camps, arrange troops, or build temporary storage sheds, or perform rituals and invoke scriptures, or suppress evil spirits, avoid illness, or flee from crimes and hide, or travel far and stay at an inn, or prevent thieves, they must first set up the True Person's Closed Wu formation. Once this formation is established, all evil forces cannot invade, the Azure Dragon and the Tiger come to assist, and ghosts and spirits all respect and obey. If the situation is urgent and one's mind is in disorder, and there is not enough time to set up the formation, then one should walk the steps of Yu, follow the star patterns of the Big Dipper, mentally visualize the Azure Dragon and the Peng Star entering the position of Taiyin, place the seal of the current ten-day period on one's face, call upon the female jade to protect, exit through the heavenly gate and enter the earthly gate, and disappear from the position of the Six Gui's heavenly concealment, so that no one can see them. Here, the Six Wu refers to the hidden symbols of the Jiazi ten-day period, with Wu being the heavenly gate, so it is used as the basis for concealing one's form.

或軍數眾多，廠野營寨安宿之時，防避敵人驚劫，便禹步吸王方氣，噴手心們摩眼，如數訖，便從中望北山林崖岸一遭，至戌上住，心眼均訖定，六戊位已定，則用旬符指六戊位，以心用符卻搬土從子，上均佈散寅辰午甲戍位，各接連門報符念六戊咒，咒訖，收符安囊下，然後高枕無憂而臥。敵人不能害，縱有驚劫，賊兵自驚恐，他迷路而回。更專記天曉時急存心目，開天門散土界，然後方令軍行。若忘不開天門，及不散土界，則隊伍迷亂，反被他兵圍勢。

Another situation involves a large military force camping overnight in an open field, needing to guard against enemy night attacks: in this case, one should walk the steps of Yu, absorb the vital energy from the favorable direction, spray it onto the palms and rub it on the eyes, performing the ritual as required. Then, from the camp, look toward the northern mountains and cliffs, circling around them once, stopping at the Xu position. After the mind becomes calm, the six Wu positions are determined. Next, using the symbol and seal of the current ten-day period, specify the six Wu positions, and use the mind to guide the symbol. Then, take soil starting from the Zi position, evenly scattering it to the Yin, Chen, Wu, Shen, and Xu positions, connecting each place with the others. While doing this, report the symbol and recite the six Wu incantation. After finishing the recitation, collect the symbol and store it safely in a bag. Then one can rest peacefully. In this way, enemies cannot harm them; even if there is an attack, the enemy soldiers will become frightened and lost, returning on their own. It is especially important to remember: at dawn, one must quickly concentrate the mind, open the heavenly gate, and disperse the soil boundaries, then one can issue orders for the army to move. If one forgets to open the heavenly gate and disperse the soil boundaries, the troops will become confused and be surrounded by enemy forces.

其布六戊之法，或用杜荊杖，或用敕過刀劍相地，以六為方數，臨時隨意作大小。先禹步吸王方氣，噴刀劍上，且隨方布定十二支，卻以刀從亥上起，手畫地如日之轉，畫至戍上，留空乾位，作門，再禹步從乾位空處入城中。

The specific method of setting up the Six Wu formation: either use a staff made of Du Jing or a sword and dagger that have been consecrated by imperial decree. First, assess the terrain and determine the size of the formation arbitrarily, using six as the number for direction. Begin by taking the steps of Yu to absorb the vital energy from the prosperous direction, then spray it onto the sword or dagger. Next, arrange the twelve earthly branches according to the directions. Then use the dagger to start from the亥 position, drawing circles on the ground in the direction the sun moves, continuing until reaching the戌 position, leaving the乾 position empty as the entrance. Then take the steps of Yu again, entering the formation from the empty乾 position. This shows that the formation is a hypothetical city drawn on the ground: the twelve branches form the city walls, and the乾 position serves as the only gate.

祝曰：維某年月日時，弟子某，敢昭告於天、地父母，六丁、六甲、六旬、十二時辰，青龍、蓬皇、明堂、太陰，天上玉女，六戊藏形之神，某好樂長生之術，行不擇日，出不問時，今欲遊行，為某事，欲利自身，

After entering the ritual circle, the practitioner recited the invocation: "On a certain year, month, day, and hour, the disciple [name] respectfully declares to the Heavenly Father and Earthly Mother, the deities of the Six Ding, Six Jia, Six Ten Thousands, and the twelve hours, the Azure Dragon, Penghuang, Bright Hall, Taiyin, as well as the celestial female deity, the deities of the Six Wu hiding their forms. The disciple [name] has a fondness for the art of longevity. When traveling, he does not choose auspicious days, and when leaving home, he does not consult the hour. Now he intends to go out to accomplish a certain task, hoping it will be beneficial to himself. The beginning of the invocation must include the year, month, day, hour, and name, which is a common practice in Daoist documents, meaning 'clearly stating the matter to reach the ears of heaven.'"

謹按黃帝風后遁甲式，專請玉女、六戊，畫地敷局，出天門，入地戶，閉金關，乘玉女，青龍、朱雀、勾陳、螣蛇、白虎、玄武、六合、太陰、六丁、六甲、六戊六旬、十二時辰，咸衛我而出行。到某處所在，左右巡防。隨行隨止，隨臥隨起，闢除盜賊，口舌消亡。君子見我，喜樂倍常，小人見我，歡躍徨徨，男女見我，迎奉酒漿。百鬼惡賊，當我者亡。今日禹步，上應天罡，玉女侍傍，下闢不祥，萬精壓伏，所向無殃。治病立瘥。凡百吉昌，所攻者達，所擊者破，所求者得，所願者成。帝王大臣，二千石長吏，見我者，愛如赤子。萬姓三軍見我者，敬如父母。今按天文召請玉女、六戊、大神，隨行引進，送達還宮，日後倘某復有召請，神當復出。急急如九天玄女元君律令敕。

I respectfully follow the Dun Jia method passed down by the Yellow Emperor and Fenghou, specially summoning the Jade Girl and the Six Wu: drawing the ground and setting up a formation, exiting the Heaven Gate, entering the Earth Gate, closing the Golden Pass, and riding upon the Jade Girl; I wish the Blue Dragon, Vermilion Bird, Gou Chen, Teng Sha, White Tiger, Black Tortoise, Liu He, Tai Yin, as well as the Six Ding, Six Jia, Six Wu, Six Sheng, and the twelve hours of the day, all divine beings, to guard my journey. When I arrive at a place, they will patrol on both sides, defend me, follow my movements, accompany me in sleep and wakefulness, drive away thieves, and eliminate disputes. When the virtuous see me, they will be doubly joyful; when the petty see me, they may leap with joy but their hearts will be fearful; when men and women see me, they will offer me wine and soup in welcome. All ghosts and evil spirits who block my way will perish. Today I step with the Yu steps, corresponding to the Heavenly Gang, with the Jade Girl standing by my side, below warding off misfortune, all supernatural beings are subdued, and there is no misfortune in any direction. Illnesses will be cured immediately, and all matters will be auspicious: whatever I attack will be smooth, whatever I strike will be defeated, whatever I seek will be obtained, whatever I wish for will be fulfilled. Kings, ministers, and officials of the rank of two thousand stones will love me as if I were an infant; the common people and the entire army will respect me as if I were their parents. Today, I follow the celestial phenomena to summon the Jade Girl and the great spirits of the Six Wu to accompany and guide me; after the task is completed, I will send them back to their respective palaces. If someone else summons them again in the future, the spirits will still come again. Hurry as the decree of the Jade Girl and the Supreme Queen of the Ninth Heaven. This invocation is almost the same in format as the previous section on the reverse closure of the Jade Girl: first stating the year, month, day, and hour and self-introduction, then listing the names of the summoned deities, then stating the requested matters, and finally concluding with the decree. The difference is that the main deity summoned here is the spirit of the Six Wu, and the text specifically mentions sending the spirits back to their palaces and that they can be summoned again in the future.

又咒日：泰山之陽，恆山之陰，盜賊不起，虎狼不侵。天帝有敕，司命先行，城郭不完，閉以金關，千凶萬惡，莫之敢於。急急如九天玄女元君律令敕。咒畢，以刀杖掘取中央土一斗，或取艮上鬼門上土一斗，或六斗，吸主方氣，噴在土上，均作六分土，復取六戊符，置六戊之方，然後取六分土，置六戊之位六戊之上，必於本旬戊上起置土一分，即戊辰之類。其餘五分逆布六陽位，各置土一分，常以此布逆布者，謂布戊寅、戊子、戊戌、戊申、戊午是也。假令甲子旬日戊在辰，甲戌旬日戊在寅，甲申旬日戊在子，甲午旬日戊在戌，甲辰旬日戊在申，甲寅旬日戊在午。

Now recite another incantation: To the south of Mount Tai, to the north of Mount Heng, thieves will not arise, tigers and wolves will not invade. By the command of the Heavenly Emperor, the Director of Destiny shall lead the way first; if there are any incomplete parts of the city walls, use the Golden Gate to seal them. All kinds of misfortune and evil will not dare to trespass. Urgently as the decree of the Lady of the Ninth Heaven, the Supreme Deity. After reciting the incantation, use a knife or staff to dig up one dou of soil from the center, or one or two dou from the position of Gen (Goren) Gate, and absorb the vital energy of the prosperous direction, then spray it on the soil. Divide the soil into six equal parts. Then take the symbols of the six Wu (Wu) and place them at the positions of the six Wu. Then place the six portions of soil at the six Wu positions: start with the first portion from the position of Wu in the current ten-day period. For example, in the Jiazi ten-day period, start from the position of Wuchen. The remaining five portions are arranged in the order of the six Yang branches in reverse sequence, placing one portion at each position. The reverse sequence means in the order of Wuyin, Wuzi, Wuxu, Wushen, Wuwu. The positions of the six Wu in each ten-day period are: in the Jiazi ten-day period, Wu is at Chen; in the Jiaxu ten-day period, Wu is at Yin; in the Jiashen ten-day period, Wu is at Zi; in the Jiawu ten-day period, Wu is at Xu; in the Jiachen ten-day period, Wu is at Shen; in the Jiayin ten-day period, Wu is at Wu. The positions of the six Wu retreat by two branches each ten-day period, corresponding exactly to the six Jia advancing by ten branches each ten-day period. When performing the ritual, just identify the position of Wu in the current ten-day period, and the remaining five portions of soil can be placed in reverse order of the Yang branches without needing to memorize a separate formula.

假令甲子旬於辰上先布土一分，次布寅上，布子、布戌、布申、布午、皆布土訖，卻將子位上土微微佈散，作界接連寅上，念日：鼠窟土高，均接虎穴。又將寅上土微微佈散，作界連接辰上，念日：虎穴土廣，均接龍堤。又將辰上土微微佈散，作界連接午上，念日：龍堤土厚，均接馬嶺。又將午上土微微佈散，作界連接申上，念日：馬嶺土堅，均接猴山。又將申上土微微佈散，作界連接戍上，念日：猴山土硬，均接狗城。

For example, in the Jiazi week, first place a portion of earth at the Chen position, then at the Yin position, then at the Zi position, followed by the Xu position, the Shen position, and the Wu position. After placing the six portions of earth, first slightly scatter the earth at the Zi position, spread it into a line connecting to the Yin position, and recite: "The earth of the rat's den is high, evenly connected to the tiger's cave." Then scatter the earth at the Yin position and connect it to the Chen position, reciting: "The earth of the tiger's cave is broad, evenly connected to the dragon's ridge." Then scatter the earth at the Chen position and connect it to the Wu position, reciting: "The earth of the dragon's ridge is thick, evenly connected to the horse's mountain." Then scatter the earth at the Wu position and connect it to the Shen position, reciting: "The earth of the horse's mountain is firm, evenly connected to the monkey's mountain." Then scatter the earth at the Shen position and connect it to the Xu position, reciting: "The earth of the monkey's mountain is hard, evenly connected to the dog's city." The six piles of earth thus form a closed earth boundary. The six lines of recitation all use zodiac animals as metaphors: Zi is the rat, Yin is the tiger, Chen is the dragon, Wu is the horse, Shen is the monkey, and Xu is the dog, hence the terms rat's den, tiger's cave, dragon's ridge, horse's mountain, monkey's mountain, and dog's city. All six positions are yang branches, taking one every other position, thus forming a boundary wall that encircles the twelve branches with intervals, connected head to tail.

布土訖，便以刀杖畫一遍所留空乾位地上，令其與前畫相連，閉塞天門，上卻以刀畫天地，印封訖，置其刀於取土之處，逐堆以劍孔下，六戊神符，仍以土封固，乃禹步立中，吸王方氣，噴手結天地印。咒曰：六戊之法，天神佑之。敢有不從，山嶽俱摧，急急如律令敕。咒訖，就於局內，任便宿臥，勿復出。如到曉欲出．即吸王氣，盡力撥開乾門，去其印，斗散其界土，振衣而出吉。如不散土、即其神不敢去。巳上仍如運籌之法，堆土即運籌也。認定天門地戶之方，識其玉女守門之處，仍出天門、入地戶、乘玉女而去，六十步。切勿回顧，自然迪吉。

After finishing the earthwork, use a knife to draw again over the previously left empty Qian position on the ground, making it connected with the circle already drawn, thus closing the Heaven Gate. Then use the knife to draw the Heaven and Earth Seal on top, completing the sealing. Place the knife at the place where the soil was taken, and with a sword, dig holes under each pile of soil and bury the Six Wu Deity Symbols. Then cover them with soil again. Then step with the Yu steps and stand in the center of the layout, absorbing the strong energy from the favorable direction, spraying it onto the hands to form the Heaven and Earth Seal. The incantation says: The method of the Six Wu, protected by heavenly deities; anyone who dares to disobey will have mountains and hills destroyed, urgently as the law commands. After reciting the incantation, sleep anywhere inside the layout without leaving. When wanting to leave at dawn, first absorb the strong energy, then forcefully open the Heaven Gate, remove the seal, scatter the boundary soil, shake off your clothes and walk out, which will be auspicious. If the soil is not scattered, those deities will not dare to leave. The whole process is still the same as the method of planning and strategizing, and piling up soil is actually strategizing. Still need to identify the direction of Heaven Gate and Earth Gate, distinguish the place where Yu Nu guards the gate, and proceed out through Heaven Gate and enter through Earth Gate, ride the sixty steps along Yu Nu, do not look back, and it will naturally be very auspicious.

夫大暑，六戊隱形，並直事六戊符印，俱選六甲六丁吉日良時，以雷擊棗木或年久楓木，或香檀木、雕刻成像，仍設壇祭拜，先祭戊辰，次及戊寅，順而祭之，然後行用，方有神驗。如欲試之，即牽帶犢母牛一頭於中，將小犢牛放於圈外，終不能入，必待去土一堆，其牛即從散土之處而入．則見神靈矣（見圖8）

As for the Six Wuchu Hidden Methods used during the period of Great Heat, and the Six Wuchu符印 (symbols) used for specific affairs, they must be selected on auspicious days and favorable times of the Six Jia and Six Ding. The images of deities should be carved from thunder-struck jujube wood, or old maple wood, or sandalwood. After carving, a ritual altar should be set up for worship, first offering to Wuchen, then to Wuyin, and so on in order. Only then can the method be used, ensuring its effectiveness. If one wishes to test its efficacy, one should lead a pregnant cow into the area, placing the calf outside the enclosure. The calf will not enter; only when a pile of boundary soil is removed will the calf enter through the gap in the scattered soil. This demonstrates that the deity is indeed present (see Figure 8).

右此二印，以刀畫乾地，封局使用，及上壇作感折罡用之。（見圖9） 九天玄女閉六戊靈符，百惡潛避。先置營．以朱書神符置六戊上。（見圖10）

The two seals on the right are drawn with a knife on the ground at the position of Qian (Heaven) and are used during the sealing ceremony, as well as during the ritual of ascending the altar and invoking spiritual power to counteract malevolent forces (see Figure 9). Additionally, there is the Jiu Tian Xuan Nu seal for the six Wu spirits, which can cause all kinds of evil forces to hide and retreat. When using it, one first establishes the camp, then writes the divine seal in vermilion ink and places it at the six Wu positions (see Figure 10). The original text includes illustrations for these sections, but only the usage is preserved in the text.

李靖孤虛立成圖（見圖11） 金匱云：得與無視孤虛，謂摴蒲博奕，以正時。六甲旬孤上坐者勝，虛上坐者負。又參以三奇八門斗罡，以拘指他人，必勝。

This section includes a diagram of Li Jing's Gu Xu Li Cheng (see Figure eleven). The Golden Chest says: whether one wins or loses at gambling depends on Gu Xu. For games such as摴蒲 and 博弈, one should use the current correct time to determine: the person sitting on the Gu position of the six Jia cycle wins, while the person sitting on the Xu position loses. Further combine the Three Marvels, the Eight Gates, and the direction of Dou Gang to control the opponent, and one will certainly win.the so-called Gu refers to the two missing earthly branches in a single cycle; Xu is the opposite position of Gu.

甲子旬，孤在戌亥虛在辰巳，甲戌旬孤在申酉虛在寅卯，甲申旬孤在午未虛在子丑；甲午旬孤在辰巳虛在戌亥；甲辰旬孤在寅卯虛在申酉；甲寅旬孤在子丑虛在午未。伍子胥曰：凡遠行諸事，不得往天庭、天獄、天牢，三神大凶常乘青龍歷蓬星。 凡出行百惡不敢起大吉。

The solitary and void positions for each of the six Jia cycles are: in the Jiazi cycle, the solitary is in Xu and Hai, and the void is in Chen and Si; in the Jiaxu cycle, the solitary is in Shen and You, and the void is in Yin and Mao; in the Jiashen cycle, the solitary is in Wu and Wei, and the void is in Zi and Chou; in the Jiawu cycle, the solitary is in Chen and Si, and the void is in Xu and Hai; in the Jiachen cycle, the solitary is in Yin and Mao, and the void is in Shen and You; in the Jiayin cycle, the solitary is in Zi and Chou, and the void is in Wu and Wei. Each cycle has ten earthly branches, and the two missing branches are called solitary, while their opposite branches are called void. Therefore, solitary and void positions change with each cycle. Wu Zisux said: when traveling or doing business, one should not go to the heavenly court, heavenly prison, or heavenly jail, as these three deities are extremely凶; when traveling, one should always ride the Azure Dragon and pass through the蓬 star, so that all kinds of evils will not dare to act, which is very auspicious.

青龍華蓋及蓬星，步去地戶太陰靈。天門天獄天牢固，陰陽孤宿合天庭。占得星辰真有準，凡事依之驗如神。甲子旬子上起青龍，甲戌旬戌上起青龍，甲申旬申上起青龍，甲午旬上起青龍，甲辰旬辰上起青龍，甲寅旬寅上起青龍。並順行十二支。

The rhyme says: Azure Dragon, Huagai, and Peng Star follow from the Earth Gate, with Taiyin being the most powerful; Heaven Gate, Heaven Prison, and Heavenly Prison should be avoided, while Yin and Yang solitary stars align with Heaven Court. When divining the stars, the results are accurate; if one follows them, the outcomes will be as if by divine will. The method for starting Azure Dragon is: in the Jiazi decade, start Azure Dragon from the Zi position; in the Jiaxu decade, start from the Xu position; in the Jiashen decade, start from the Shen position; in the Jiawu decade, start from the Wu position; in the Jiachen decade, start from the Chen position; in the Jiayin decade, start from the Yin position. All are calculated from the earthly branch of the beginning of each decade, then proceed in order through the twelve earthly branches.

步斗經曰：夫步可以通神，當以夜半居星下白場畫地，作九斗星，間相去三尺，天蓬從天罡起，隨作次第布。人居魁前，逆布之。正立天英而歌，斗咒誦至天英，便先舉左足，並呼星名，以次依經步之，左右更遍履之，如後此法為之，百日則與神人通矣。秘之勿洩，洩非人者，殃隨九祖，盜視者無驗也。乃誦日：斗要妙兮十二神，承光明兮威武陳。氣彷彿兮如浮雲，七變動兮上應天。知變化兮有吉凶；入斗宿兮過天關。合律呂兮治甲榮，履天英兮度天任。清冷淵兮可陵沉，枝天柱兮擁天心。從此度兮登天禽，倚天輔兮望天沖。入天芮兮出天蓬，斗道誦兮剛柔際。天福祿兮流後世，出冥明兮千萬歲。急急如律令。

The "Step of the Stars Classic" says: stepping the Heavenly Gang can communicate with the divine. One should do this at the middle of the night on an open field under the stars, drawing the ground to form nine stars of the Dipper, each three feet apart. Starting from the Heavenly Gang, arrange them in order as Tianpeng, Tianfu, Tianqin, Tianzhu, Tianren, Tianying, and so on. A person stands before the Dipper's handle, stepping backward in the order of the arrangement, facing Tianying and chanting. When the chant reaches Tianying, lift the left foot first and call out the name of the star, then step forward in the order of the text, stepping left and right to cover all the stars. By following this method for a hundred days, one can communicate with the divine beings. This method must be kept secret and not revealed to those who are not supposed to know, for revealing it to the wrong people will bring calamity that will affect nine generations of ancestors; those who secretly look at it will not see the effect. The words to be recited are: The essence of the Big Dipper lies in its twelve divine stars, receiving the light and standing in majestic order; its appearance resembles floating clouds, changing seven times and corresponding to the heavens. Knowing the changes allows one to discern fortune and misfortune, entering the Dipper mansion and passing through the heavenly gate; harmonizing with the musical scales and governing the armor and glory, stepping over Tianying and crossing Tianren; the cold and deep can sink, leaning on Tianzhu and embracing the heavenly center; thus passing through and ascending to Tianqin, leaning on Tianfu and looking afar at Tianchong; entering Tianrei and exiting Tianpeng, the chant of the Dipper is at the meeting point of hardness and softness. The heavenly blessings and favors will be passed down through generations, emerging from the unseen and shining for thousands of years. Urgent as the command of the law.

三元經日：初出天門，六戊也入地戶，六己也過太陰，六丁也居青龍，六甲也所居之下，百戰百勝。假令冬至上元甲子月。甲子時，初起兵出天門辰下，入地戶巳下，過太陰卯下，居青龍甲下，百戰百勝。又法：出天門者，天上六戊在一宮，入地戶，天上六乙在九宮過太陰在七宮，居天上青龍在一宮，餘仿此。

The San Yuan Jing says: "At the beginning, departing from the heavenly gate refers to the six Wu; entering the earthly gate refers to the six Ji; passing through Taiyin refers to the six Ding; residing in the Azure Dragon refers to the six Jia. Acting under the presence of these four elements can ensure victory in every battle. For example, on the first day of the winter solstice, during the Jiazi month and Jiazi hour, the initial military movement should depart from the heavenly gate at the Chen position, enter the earthly gate at the Si position, pass through Taiyin at the Mao position, and reside at the Azure Dragon position of Jia. This will lead to victory in every battle. Another method involves calculating by the palace positions: departing from the heavenly gate refers to the six Wu in the Kan one palace; entering the earthly gate refers to the six Yi in the Li nine palace; passing through Taiyin refers to Taiyin in the Dui seven palace; residing in the Azure Dragon refers to the Azure Dragon in the Kan one palace. The rest of the situations can be inferred in the same way. The first method determines positions based on the earthly branches, while the second method determines positions based on the nine palaces. These two methods can be cross-referenced with each other."

假如閏月，將何以為用？此反錯今星臺，詳訣於後。 書云：用時加月將順數，要尋辰，見辰罡指處，天地鬼人門所為，當合指只在此時行，雖不泥方向兼金值萬金，其法以天月將如所用正時王月將者，即太陽是也。每以官曆上看，太陽某月某日已過某宮為準。假如己亥年九月十七日卯時，太陽入卯，連有三十日，俱乙太忡卯為天月將是也。如九月初七癸未日己時用事，即以卯加巳時，上順去至午得辰，即天罡在午指正南離上大吉，如欲進表獻策，取斗所指戌亥之位，戎乾亥為天門方，上出之獲吉也。又如入病人之家，必取斗罡，夫斗罡又必指丑寅之位、丑艮寅乃鬼門之方，去之乃吉。凡出行征討，一切謀為之事，俱從斗罡所指之方，而出大利。巳上出斗罡所指吉方，俱以左手持印，取斗罡氣少一口吹之，印上出之感應如神。

Someone asked: If there is a leap month, how should this method be applied? This point was actually incorrectly handled in old texts. Now the star platform has corrected it, and the detailed formula is given below. The book says: When using the method, add the month general to the time of the event and count forward to find the position of the hour. When you find the position of the hour, the positions of the heavenly gate, earthly gate, ghost gate, and human gate are determined by where the heavenly gang points. You should act in the direction indicated by the heavenly gang at this time. Although you are not restricted by direction, the value of this is worth more than ten thousand gold. The method is to add the heavenly and earthly month general to the correct time. The so-called month general refers to the sun. Each time, you must check the official calendar to determine when the sun has passed a certain palace. For example, on the seventeenth day of the ninth month in the year of Jihai, the sun enters the卯 palace, and for the next thirty days, the heavenly and earthly month general is the卯 palace. If you are using the method on the seventh day of the ninth month in the year of Guiwei at the巳 time, you add the卯 palace to the巳 time and count forward to reach the午 position, which is the position of the hour. This indicates that the heavenly gang is at午, pointing to the southern direction of the fire palace, which is very auspicious. If you want to submit a memorial or present a strategy, you should take the position pointed to by the handle of the Big Dipper, which is the position of the戌 or亥 palace, because the乾 and亥 are the directions of the heavenly gate, and leaving from there brings good fortune. For example, when entering a sick person's home, you must take the direction of the heavenly gang, which must point to the丑 or寅 palace, because the丑,艮, and寅 are the directions of the ghost gate, and leaving from there is auspicious. All actions such as going out to campaign or making plans should start from the direction pointed to by the heavenly gang, which is highly beneficial. In all cases where you go out from the auspicious direction indicated by the heavenly gang, you should hold the seal in your left hand, take a small breath of the energy of the heavenly gang, and blow it onto the seal. After leaving, the response will be as if by a god.

經日：為上將禦敵者，須作六甲陰符法，令敵人自誅。故曰甯與人千金，不教人六甲之陰，天地之間，此道最禁。藏之金匱，貫之於心。不傳非人，慎勿輕洩。盜視者盲，盜讀者啞。若作六甲陰符，必須齋戒。若汙犯，則無驗矣。

The text says: If one is a high-ranking general and needs to resist the enemy, one must employ the method of the Six Heavens and Secret Symbols, causing the enemy to destroy itself. Therefore, it is better to give a person a thousand taels of gold than to teach him the Six Heavens and Secret Symbols; this doctrine is the most confidential and secret in the world. It should be hidden in the Golden Chest, remembered in the heart, not passed on to those who are not supposed to receive it, and never lightly revealed. Those who steal to look at it will become blind, and those who steal to read it will become mute. When making the Six Heavens and Secret Symbols, one must first perform purification and fasting; if there is any impurity or offense, the symbols will not be effective.

六甲之陰者，印子旬，陰在丁卯，其神兔頭人身，神名孔林族。甲戌旬，陰在丁丑，其神牛頭人身，神名梁丘。甲申旬，陰在丁亥．其神豬頭人身，神名陸城。甲午旬，陰在丁酉，其神雞頭人身，名費陽。甲辰旬，陰在丁未，其神羊頭人身，名王屈奇。甲寅旬，陰在丁巳其神蛇頭人身，名許咸池。凡作符法，常以月蝕之時，伐杜荊及梧桐等木陰枝，或柏心亦可，悉長九寸，廣二寸，厚三分，用雌黃色圖畫之作像，並畫其神名著像下。

The so-called six Jia yin refers to the Ding deities that correspond with the stem of each ten-day period. In the Jiazi ten-day period, the yin is at Dingmao, whose deity has a rabbit head and human body, named Konglin Zhu; in the Jiaxu ten-day period, the yin is at Dingchou, whose deity has an ox head and human body, named Liangqiu; in the Jiashen ten-day period, the yin is at Dinghai, whose deity has a pig head and human body, named Lucheng; in the Jiawu ten-day period, the yin is at Dingyou, whose deity has a chicken head and human body, named Feiyang; in the Jiachen ten-day period, the yin is at Dingwei, whose deity has a sheep head and human body, named Wangqueqi; in the Jiayin ten-day period, the yin is at Dingsi, whose deity has a snake head and human body, named Xu Xianchi. It can be seen that the shape of the deity's head corresponds to the zodiac animal of the branch paired with the Ding. When making talismans, they must be done during a lunar eclipse. Cut branches from trees such as Du Jing and Wu Tong from the shady side. Using the heart of the cypress tree is also acceptable. All branches should be cut to a length of nine inches, a width of two inches, and a thickness of three parts. Use cinnabar to draw the deity's image and write the deity's name beneath the image.

凡畫符，以錦繹為囊盛之，大將自隨身，用兵時，便出六甲旬，六甲之符於囊外，以指敵人，自散不敢交兵也。凡取木時，必先齋戒，取酒一升，、鹿脯三斤，’鹽一盞，祝卒蔡之，白苑為席，北向再拜，祝曰：杜荊之先，百鬼之神，曾孫某甲欲與俱遊六甲之陰，百鬼之神與子俱遊，變化某身以子所指，莫不服者，謹奉清酌美脯子鹽，願欲享之。咒訖，再拜凡三咒畢，乃伐取木，勿令穢汙，亦勿令人近穢物，及雞犬見之，並女人見之。

After the符画 is completed, it is sewn into a bag made of silk and carried by the commander. When going to battle, the commander takes out the six Jia symbols of the current ten-day period and places them outside the bag, using them to point at the enemy. The enemy army will then scatter and dare not fight. When cutting down timber, one must first perform a purification ritual. One should prepare one measure of wine, three pounds of deer meat, and one measure of salt. After making an offering and praying, one should use white reeds as a mat and face north, bowing twice. The prayer should be: "O ancestors of Du Jing and spirits of all ghosts, my descendant, someone named Jia, wishes to travel together with you into the realm of the six Jia. Since the spirits of all ghosts have joined me, please transform my body so that wherever I point, all will submit. I respectfully present you with clear wine, delicious meat, and salt, hoping you will enjoy them." After reciting this prayer, bow again, repeating the prayer three times before cutting down the timber. When cutting down the timber, it must not be contaminated, nor should anyone carrying impurities come near, nor should chickens or dogs see it, nor should women see it.

先受持之法，齋戒五日，沐浴蘭湯，食香潔淨飯，無食五辛之物，及畫符畢，以六甲之日夜半，醮之於方壇之上。為壇方一丈二尺，外琈方十二丈，開十二辰門，以竹為篆，長三尺，或九尺，肺地方列之在四向．六陰之符置壇上，依位放以色增彩各三尺五寸，上安酒三杯；脯三斤，鹽一盞，白茹為席，北向，北拜跪，呼其四方堂之長，六甲六陰神名，及門戶神名者。

The rules for practicing this method are: first, observe a five-day fast, take a bath with fragrant water, and eat clean vegetarian food, avoiding onions, garlic, and other five pungent herbs. After completing the writing of the talisman, choose the night of the Six Jia days and set up an incense offering on a square platform. The platform should be one zhang two chi square, with a surrounding area of twelve zhang square, and twelve gates corresponding to the twelve earthly branches should be opened. Use bamboo slips, three chi or nine chi long, inserted into the ground in the four cardinal directions. Place the six Yin talismans on the platform, and arrange colored silk cloth of three chi five cun in each direction according to the directions. Place three cups of wine, three jin of dried meat, and one bowl of salt on top, using white reed grass as a mat, and kneel facing north to pray, calling upon the names of the four directions' platform deities, the Six Jia, and the Six Yin deities as well as the names of the gate deities. This entire set of rules for fasting, building the platform, and setting up the offerings is intended to divide the process of making the talisman and receiving the method into two parts: making the talisman focuses on the selection of materials and the time, while receiving the method emphasizes purity and sincerity. If either is missing, the talisman is considered ineffective.

假令甲子日，陰在丁卯，正東，再拜呼其神而咒之，以繹帛為囊，盛陰符常隨身，則百鬼不能侵，以陰符指敵，則敵人自滅。如倉卒無壇者，但於庭中或野外畫地為之亦可。

For example, on a Jiazi day, if the Yin is at Dingmao, facing the direction of Due East, one should face east and bow, calling the name of that deity and reciting the incantation. Then, use silk to sew a bag, put the Yin symbol inside, and carry it with you; thus, a hundred ghosts cannot invade. If one uses the Yin symbol to point at the enemy, the enemy will naturally be defeated. If there is no time to build an altar, one can simply draw an altar in the courtyard or in the open field.

凡能履陰陽符者，令敵人兵不起。為術之法，甲乙日平旦南向，丙丁日食時西向，戊己日日中北向，庚辛日日映東向，壬癸日日入南向，己上各日，依所向，取方寸桃枝，書敵師姓名，著左履下，求者必得．履敵人之名，兵不起者，謂書敵人寇賊姓名著左履下訖，咒曰某甲不善，大逆輕毀天地日月，伐名水杜樹，使神不得血食。神但持之，吾自與神誅擊。陰陽神理，共來剪滅。先於符下，畫作人之像．從月建上來呼其神名，而隨六甲之神所在滅之，則敵人死，仇自消亡矣。

Anyone who can follow the principles of yin and yang and use the symbolic power of names can prevent the enemy's forces from acting. The method of performing this practice is as follows: on days of Jia and Yi, face south in the morning; on days of Bing and Ding, face west after breakfast; on days of Wu and Ji, face north at noon; on days of Geng and Xin, face east when the sun is westward; on days of Ren and Gui, face south at sunset. On each of these days, take a branch of peach wood one inch square, write the name of the enemy commander on it, and place it under the left foot of your shoe. Whatever you seek will surely succeed. The meaning of "walking on the enemy's name to prevent their forces from acting" is that you write the name of the enemy or bandit and place it under your left shoe, then recite a spell: "This person has committed evil deeds, acted against the heavens and earth, and has been disrespectful and slanderous to the heavens, the earth, the sun, and the moon. He has cut down the mulberry tree by the sacred waters, preventing the spirits from receiving sacrifices. If the spirit catches him, I will fight alongside the spirit to destroy him. The principles of yin and yang and the divine spirits will all come together to eliminate him." Before drawing the symbol, draw a human figure beneath it, and start calling the name of the spirit from the position of the month builder. Then eliminate the enemy according to the position of the Six Heavenly Generals. The enemy will die, and the enmity will naturally be resolved.

甲子旬其神在頭，甲戌旬其神左足，甲申旬其神右足，甲午旬其神體腹，甲辰旬其神左手，申寅旬其神右手。

The six Jia deities are associated with different parts of the human body: the deity of Jiazi resides in the head, the deity of Jiaxu resides in the left foot, the deity of Jiashen resides in the right foot, the deity of Jiawu resides in the torso and abdomen, the deity of Jiachen resides in the left hand, and the deity of Jiayin resides in the right hand. The previous statement "follow the deities of the six Jia and destroy where they are located" means that according to this correspondence table, one should act on the corresponding parts of the drawn human figure.

凡行軍遇惡風，倒拆旗杆者，取四窮上土作泥人，長三尺，手持桃木弓葦矢箭，又執刀披髮，向風三叩齒。 咒日：天有四狗，以守四境。吾有四狗，以守四隅。以城為山，以地為河。寇賊不得過，來者不得進，出者不得逸，去者不得退急急如律令。咒畢，棄之而去，逆風之道，即災消除矣。如不能咒，棄之而去。

Whenever an army encounters a bad wind during a campaign that knocks down or breaks a flag pole, take soil from the four ends of the land to form a clay figure three feet tall. Let it hold a peach wood bow and reed arrows in one hand, and a knife in the other, with its hair loose and flowing. Face the wind and bite the teeth three times. Then recite the incantation: "Heaven has four dogs to guard the four borders; I have four dogs to guard the four corners. Take the city as a mountain and the land as a river; bandits may not pass through, those coming may not enter, those going out may not escape, and those leaving may not retreat. Urgently as the decree." After reciting the incantation, discard the clay figure and leave, and the disaster on the windward path will be dispelled. The "four dogs" in the incantation are symbolic of guard dogs at the gates. The four borders and four corners correspond to each other, aiming to enclose the military location as a self-defensive space. The breaking of the flag pole is a major omen in the army, and this method is used to ward off the ill omen.

術符上每加本形體，手各持簡，身穿朝衣，佩帶各本相，足遇旬中，所用日期，宜用本旬符照，鎮以淨室一間，果儀六碟，面星奇召六丁書符。

The method of making the Liuding符: Each character on the符 should be accompanied by the form of the respective deity, each holding a jade tablet, dressed in court attire, and wearing their respective symbols; the feet they stand on should be determined according to the date used in the current ten-day cycle, and should be matched with the符 of that cycle. When performing the ritual, use a clean room as the base, set out six dishes of fruit and offerings, face the position of the star Xingqi, summon the six Liuding deities, and write the符. The entire text ends here.